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Biennalist is an Art Format where the participants are passionate about the Theme
Theme:
Think with the Senses – Feel with the Mind.
Art in the Present Tense
52. Venice Biennial
10 June - 21 November 2007
Director:
Robert Storr
From Plato onwards philosophers have divided and compartmentalized human consciousness more or less explicitly pitting one faculty against another; mind versus body, reason versus unreason, thought versus feeling, criticality versus intuition, the intellect versus the senses, the conceptual versus the perceptual. At best such dichotomies have served to sharpen our understanding of the different capac ities at our disposal for comprehending the world and making our place in it. At worst they have deprived us of some of those abilities by setting up false hierarchies that cause us to mistrust or disparage one for the sake of another, many for the sake a few.
Yet no matter how successfully philosophers and ideologues have persuaded people that such categories are not just analytically useful but inherently or historically true, the manifold challenges to understanding that reality poses and the actual f lux of existence exceed the power of systems, theories and definitions to contain them. The imagination is the catch basin into which this overflow spills and art cuts the channels that reconnect formerly isolated or segregated parts of consciousness to each other while flooding and replenishing the whole of it like a fertile river delta.
Think with the Senses - Feel with the Mind is predicated on the conviction that art is now, as it has always been, the means by which humans are made aware of the whole of their being. However, it does not assume that an enduring wholeness is the result, or that art is a magical solution for the conflicts in our nature or in and among differing cultures and societies . That is the domain of philosophy, the social sciences and politics. Nevertheless, to “make sense” of things in a given moment or circumstance is to grasp their full complexity intellectually, emotionally and perceptually. That effort does not promise that our grasp will hold for long, or even much more than the instant in which we awaken to the fact that such fleeting powers of concentration and transformation are ours. Incidentally, “making nonsense” of the world, as grotesque, Dada or absurdist art does, deploys those same powers through exaggerated disparity. By inverting order and logic the artifact created paradoxically holds fragmented consciousness in suspension so that its contradictions can be clearly apprehended.
Epiphanies happen but do not last. As James Joyce showed, one of the functions of art is to preserve the experience so that we may savor and study its many aspects. The history of art is a fabric of epiphanies woven by many hands at different speeds; the present tense of art is the outer edge of that work in progress. At any point the edge may be ragged and uneven and the pattern in formation disturbing or hard to discern, reflecting the difficulty of making art in troubled times. We are living in just such times. Rather that trim the edge or reweave the pattern to neaten it, this exhibition focuses on selected aspects of current production that hint at what the emerging patterns might be without presuming to map them entirely. No attempt has been made therefore to be programmatically “representative,” either in terms of styles, mediums, generations, nations or cultures. Instead certain qualities and concerns widely found in contemporary art have been used as magnetic poles for gathering work from all seven continents, in all media, in various styles and of all generations now active.
Between the poles to which some works have readily gravitated is a force field where many other works hover. The poles themselves have been used like tuning forks, such that the criterion for selection has been resonance or mood as much as subject matter or aesthetic methodology. Among these vibrating points of reference are the immediacy of sensation in relation to questioning the nature and meaning of that sensation, intimate affect in relation to engagement in public life, belonging and dislocation, th e fragility of society and culture in the face of conflict, the sustaining qualities of art in the face of death.
Since the early 20century the development of modern art has been world wide. However its general dissemination and reception have lagged f ar behind this far flung, simultaneous, and cross -pollinating growth. In recognition of that discrepancy this Biennale has, as in the past, counted to the national pavilions to close the gaps, but it has also incorporated one national pavilion, Turkey, plus a regional pavilion, Africa, within its core, pointing the way, it is hoped, to greater, more permanent inclusiveness in areas of the world and of art -making too long overlooked in the international exhibition circuit.
While this show looks forward it does not look back. No attempt is made to trace genealogies or construct a new canon - and none at all to compete with art fairs or handicap the market. With a handful of exceptions all the artists included are alive and active. Diverse in origin and in temporal vantage points, it is they who conjugate the present tense of art for each other – and for us. The only artists in the show who are not living, would be but for their premature or unexpected deaths; their work is included here because its abiding freshness and impact keeps them on the minds of their peers and the public.
2007 Awards:
Golden Lion to an artist exhibited at the international exhibition to León Ferrari
Golden Lion to a young artist (under 40) to Emily Jacir
Golden Lion for best national participation to Hungary represented by Andreas Fogarasi
Honourable Mention to an artist to Nedko Solakov
Honourable Mention to a pavilion to the Lithuanian Pavilion represented by Nomeda & Gediminas Urbonas
Golden Lion to a critic or an art historian for his contribution to contemporary art to Benjamin Buchloh
Golden Lion for Lifetime Achievement to Malick Sidibé
Artists:
Rafael Lozano-Hemmer
Ignasi Aballí
Adel Abdessemed
Adel Abidin
Marina Abramovic
Vito Acconci
Nasser Naassan Agha
Tora Aghabeyova
Vincenzo Agnetti
Faig Ahmed
Vyacheslav Akhunov
Mounira Al-Solh
Rashad Alakbarov
Nikos Alexiou
Luciano de Almeida
Hüseyin Alptekin
David Altmejd
Narda Alvarado
Francis Alÿs
Ghada Amer
El Anatsui
Giovanni Anselmo
Dario Arcidiacono
Tatiana Arzamasova
Orkhan Aslanov
Said / Abilsaid Atabekov
Chingiz Babayev
Mrdjan Bajic'
Sonia Balassanian
Rubén Ramos Balsa
Oladélé Bamgboyé
Miquel Barceló
Yto Barrada
Andrei Bartenev
Georg Baselitz
Gabriele Basilico
Jean Michel Basquiat
Mónica Bengoa
Mario Benjamin
Joseph Beuys
Bili Bidjocka
Manon de Boer
Stefano Bombardieri
Boris Mikhailov
Zoulikha Bouabdellah
Louise Bourgeois
Herbert Brandl
Sergei Bratkov
Jan Christiaan Braun
Antonio Briceño
Patricia Bueno
Daniel Buren
Luca Buvoli
Christoph Büchel
Gerard Byrne
Sophie Calle
Paolo Canevari
Christian Capurro
Pablo Cardoso
Giovanni Carmine
Maríadolores Castellanos
Samba Chéri
Loulou Cherinet
Ali Cherri
Eteri Chkadua
Amrit Chusuwan
Vladimir Cybil
Bassem Dahdouh
Jacob Dahlgren
José Damasceno
Sahar Dergham
Angela Detanico
Felipe de Souza Dias
Paulo Vitor da Silva Dias
Ranieri Dias
Renato Figueiredo Dias
Gino De Dominicis
James Drake
Marlene Dumas
Eric Duyckaerts
Nataliya Dyu
Dzine
Rena Effendi
Jorge Eielson
Haiam Abd El-Baky
Tarek El-Komy
Aiman El-Semary
Fouad Elkoury
Tracey Emin
Haris Epaminonda
Lev Evzovich
Valie EXPORT
Steingrimur Eyfjörd
Nganguè Eyoum
Mounir Fatmi
Cao Fei
Eloy Feria
León Ferrari
ngela Ferreira
Marcus Viniciu Clemente Ferriera
George Fikry
Angelo Filomeno
Urs Fischer
Andreas Fogarasi
Francisco Bernd da Franca
Rene Francisco
Georgy Frangulyan
Ivana Franke
Vladimir Fridkes
Yukio Fujimoto
Gints Gabra-ns
Charles Gaines
Rainer Ganahl
Tomer Ganihar
Fabio Ferreira Gaviao
Isa Genzken
Alla Girik
Helidon Gjergji
Gent Gjokola
Shaun Gladwell
Felix Gmelin
Toril Goksøyr
José Luis Guerín
Dmitry Gutov
Alban Hajdinaj
Neil Hamon
Jonathan Harker
Lyle Ashton Harris
Ali Hasanov
Kiluanji Kia Henda
Christine Hill
Alexandre Hnilitsky
Jenny Holzer
Rebecca Horn
Marine Hugonnier
Mustafa Hulusi
Orkhan Huseynov
Pierre Huyghe
Lee Hyungkoo
Elshan Ibrahimov
Tamilla Ibrahimova
Ihosvanny
Pravdoliub Ivanov
Alfredo Jaar
Emily Jacir
Kim Jones
Lamia Joreige
Irena Ju*zová
Waltercio Caldas Junior
Andre Juste
Emilia Kabakov
Ilya Kabakov
Y.Z. Kami
Paulo Kapela
Izumi Kato
Ellsworth Kelly
Amal Kenawy
Kendell Geers
Raoul de Keyser
Rauf Khalilov
Jamshed Kholikov
Martin Kippenberger
Gaukhar Kiyekbayeva
Riyas Komu
Guillermo Kuitca
Tamara Kvesitadze
Rafael Lain
Rosemary Laing
Rafael Lamata
Maria Verónica León
Leonilson
Vincent Leow
Sol LeWitt
Jason Lim
Rosario López
Rafael Lozano-Hemmer
Armando Lulaj
Zulkifle Mahmod
Nalini Malani
Renato Mambor
Victor Man
Blagoja Manevski
Camilla Martens
Roman Maskalev
Steve McQueen
Xenía Mejia
Jill Mercedes
Arseny Mescheryakov
Aernout Mik
Paul D. Miller
Julia Milner
Santu Mofokeng
Andrei Monastyrski
Ronald Morán
Hiroharu Mori
Callum Morton
Joshua Mosley
Nástio Mosquito
Ivan Moudov
Rabih Mroué
Gulner Mukazhanova
Oscar Muñoz
Elizabeth Murray
Ndilo Mutima
Ingrid Mwangi
Marko Mäetamm
Sirous Namazi
Zoran Naskovski
Bruce Nauman
Hadil Nazmy
Yves Netzhammer
Alexander Nikolaev
Stefan Nikolaev
Susan Norrie
Thomas Nozkowski
Odili Donald Odita
Chris Ofili
Olu Oguibe
Melik Ohanian
Masao Okabe
Marco Antonio Oliveira
Maycon Souza de Oliveira
Nelcirlan Souza de Oliveira
Mario Opazo
Nipan Oranniwesna
Svetlana Ostapovici
William Paats
Paola Parcerisa
Philippe Parreno
Philippe Pastor
Heldi Pema
Giuseppe Penone
Jose Carlos da Silva Pereira
Dan Perjovschi
Rodrigo de Maceda Perpetuo
Raymond Pettibon
Donato Piccolo
Jorge Pineda
Cristi Pogacean
Sigmar Polke
Alexander Ponomarev
Concetto Pozzati
Wilfredo Prieto
Emily Prince
Morrinho Project
Tobias Putrih
Arnulf Rainer
Lars Ramberg
Alfredo Rapetti
José Alejandro Restrepo
Jason Rhoades
Manuela Ribadeneira
Gerhard Richter
David Riff
Ketty La Rocca
Ugo Rondinone
Tracey Rose
Susan Rothenberg
Aleksei Rumyantsev
Robert Ryman
Ruth Sacks
Walid Sadek
Ghassan Salhab
Ernesto Salmerón
Margaret Salmon
Fred Sandback
Iran do Espirito Santo
Yehudit Sasportas
Oksana Shatalova
Yinka Shonibare MBE
Malick Sidibe
Nedko Solakov
Monika Sosnowska
Cinthya Soto
Nancy Spero
Rania Stephan
Christine Streuli
Daniel von Sturmer
Evgeny Svyatsky
Tabaimo
Sophia Tabatadze
Da Wu Tang
Sam Taylor-Wood
Elaine Tedesco
Philippe Thomas
Mark Titchner
Faustin Titi
Felix Gonzalez Torres
Mario Garcia Torres
Jalal Toufic
Paula Trope
Tatiana Trouvé
Florin Tudor
Alexander Ugay
Gediminas Urbonas
Nomeda Urboniene
Vyacheslav (Yura) Useinov
Jamshed Usmanov
Aitegin Muratbek uulu
Jaime Vallare
Minnette Vàri
Mona Vatamanu
Emilio Vedova
Francesco Vezzoli
Alterazioni Video
Ernesto Vila
Manuel Vilariño
Françoise Vincent
Viteix
Kara Walker
Andy Warhol
Lawrence Weiner
Franz West
Sophie Whettnall
Maaria Wirkkala
Pavel Wolberg
Troels Wörsel
Yin Xiuzhen
Kan Xuan
Moico Yaker
Fudong Yang
Zhenzhong Yang
Yonamine
Tomoko Yoneda
Shen Yuan
Akram Zaatari
Maksim Zadarnovsky
Valeriy Zadarnovsky
Lesia Zaiats
Chen Zhen
Tags: Ignasi Aballí, Adel Abdessemed, Adel Abidin, Marina Abramović, Vito Acconci, Vincenzo Agnetti, Vyacheslav Akhunov, Rashad Alakbarov, Hüseyin Alptekin, David Altmejd, Francis Alÿs, Ghada Amer, El Anatsui, Giovanni Anselmo, Armando, Rubén Ramos Balsa, Miquel Barceló, Yto Barrada, Georg Baselitz, Gabriele Basilico, Jean-Michel Basquiat, Joseph Beuys, Bili Bidjocka, Manon de Boer, Zoulikha Bouabdellah, Louise Bourgeois, Herbert Brandl, Christoph Büchel, Daniel Buren, Gerard Byrne, Waltercio Caldas, Sophie Calle, Paolo Canevari, Po-i Chen, Ali Cherri, Jacob Dahlgren, José Damasceno, Gino de Dominicis, Marlene Dumas, Eric Duyckaerts, Dzine, Rena Effendi, Fouad Elkoury, Tracey Emin, Haris Epaminonda, Valie Export, Mounir Fatmi, Cao Fei, León Ferrari, ngela Ferreira, Angelo Filomeno, Urs Fischer, Andreas Fogarasi, René Francisco, Ivana Franke, Yukio Fujimoto, Charles Gaines, Rainer Ganahl, Kendell Geers, Isa Genzken, Shaun Gladwell, Felix Gmelin, Felix Gonzalez-Torres, Dmitry Gutov, Neil Hamon, Jonathan Harker, Lyle Ashton Harris, Kiluanji Kia Henda, Christine Hill, Jenny Holzer, Rebecca Horn, Marine Hugonnier, Mustafa Hulusi, Pierre Huyghe, Pravdoliub Ivanov, Alfredo Jaar, Emily Jacir, Kim Jones, Lamia Joreige, Ilya & Emilia Kabakov, Y.z. Kami, Ellsworth Kelly, Amal Kenawy, Raoul De Keyser, Martin Kippenberger, Guillermo Kuitca, Rosemary Laing, Leonilson, Sol LeWitt, H.H. Lim, Rosario López, Rafael Lozano-Hemmer, Armando Lulaj, Marko Mäetamm, Nalini Malani, Victor Man, Steve McQueen, Aernout Mik, Boris Mikhailov, Santu Mofokeng, Andrei Monastyrski, Callum Morton, Joshua Mosley, Nástio Mosquito, Ivan Moudov, Rabih Mrouè, Oscar Muñoz, Elizabeth Murray, Sirous Namazi, Bruce Nauman, Yves Netzhammer, Stefan Nikolaev, Susan Norrie, Thomas Nozkowski, Odili Donald Odita, Chris Ofili, Olu Oguibe, Melik Ohanian, Nipan Oranniwesna, Philippe Parreno, Giuseppe Penone, Dan Perjovschi, Raymond Pettibon, Cristi Pogacean, Sigmar Polke, Alexander Ponomarev, Concetto Pozzati, Wilfredo Prieto, Emily Prince, Tobias Putrih, Rainer Fetting, Arnulf Rainer, José Alejandro Restrepo, Jason Rhoades, Manuela Ribadeneira, Gerhard Richter, Ketty La Rocca, Ugo Rondinone, Tracey Rose, Susan Rothenberg, Robert Ryman, Margaret Salmon, Fred Sandback, Iran do Espírito Santo, Yehudit Sasportas, Yinka Shonibare, Malick Sidibé, Nedko Solakov, Mounira Al Solh, Monika Sosnowska, Nancy Spero, Christine Streuli, Daniel von Sturmer, Tabaimo, Al Taylor, Sam Taylor-Wood, Mark Titchner, Mario Garcia Torres, Tatiana Trouvé, Minnette Vari, Emilio Vedova, Francesco Vezzoli, Alterazioni Video, Kara Walker, Andy Warhol, Lawrence Weiner, Franz West, Sophie Whettnall, Pavel Wolberg, Troels Wörsel, Yin Xiuzhen, Kan Xuan, Yonamine, Tomoko Yoneda, Shen Yuan, Akram Zaatari, Chen Zhen, Yang Zhenzhong
en.wikipedia.org/wiki/Thierry_Geoffroy
www.emergencyrooms.org/biennalist.html
www.emergencyrooms.org/formats.html
------------about Venice Biennale history from wikipedia ---------
curators previous
* 1948 – Rodolfo Pallucchini
* 1966 – Gian Alberto Dell'Acqua
* 1968 – Maurizio Calvesi and Guido Ballo
* 1970 – Umbro Apollonio
* 1972 – Mario Penelope
* 1974 – Vittorio Gregotti
* 1978 – Luigi Scarpa
* 1980 – Luigi Carluccio
* 1982 – Sisto Dalla Palma
* 1984 – Maurizio Calvesi
* 1986 – Maurizio Calvesi
* 1988 – Giovanni Carandente
* 1990 – Giovanni Carandente
* 1993 – Achille Bonito Oliva
* 1995 – Jean Clair
* 1997 – Germano Celant
* 1999 – Harald Szeemann
* 2001 – Harald Szeemann
* 2003 – Francesco Bonami
* 2005 – María de Corral and Rosa Martinez
* 2007 – Robert Storr
* 2009 – Daniel Birnbaum
* 2011 – Bice Curiger
* 2013 – Massimiliano Gioni
* 2015 – Okwui Enwezor
* 2017 – Christine Macel[19]
* 2019 – Ralph Rugoff[20]
—-------------
#art #artist #artistic #artists #arte #artwork
#artcontemporain contemporary art Giardini Arsenal
venice Veneziako Venecija Venècia Venedig Venetië Veneetsia Venetsia Venise Venecia VenedigΒενετία( Venetía HungarianVelence Feneyjar Venice Venezia Venēcija Venezja Venezia Wenecja Veneza VenețiaVenetsiya BenátkyBenetke Venecia Fenisוועניס Վենետիկ ভেনি স威尼斯 (wēinísī) 威尼斯 ვენეციისવે નિસवेनिसヴェネツィアವೆನಿಸ್베니스வெனிஸ்వెనిస్เวนิซوینس Venetsiya
art umjetnost umění kunst taideτέχνη művészetList ealaínarte māksla menasartiKunst sztuka artăumenie umetnost konstcelfקונסטարվեստincəsənətশিল্প艺术(yìshù)藝術 (yìshù)ხელოვნებაकलाkos duabアートಕಲೆសិល្បៈ미술(misul)ສິນລະປະകലकलाအတတ်ပညာकलाකලාවகலைఆర్ట్ศิลปะ آرٹsan'atnghệ thuậtفن (fan)אומנותهنرsanat artist
other Biennale :(Biennials ) :
Venice Biennial , Documenta Havana Biennial,Istanbul Biennial ( Istanbuli),Biennale de Lyon ,Dak'Art Berlin Biennial,Mercosul Visual Arts Biennial ,Bienal do Mercosul Porto Alegre.,Berlin Biennial ,Echigo-Tsumari Triennial .Yokohama Triennial Aichi Triennale,manifesta ,Copenhagen Biennale,Aichi Triennale .Yokohama Triennial,Echigo-Tsumari Triennial.Sharjah Biennial ,Biennale of Sydney, Liverpool , São Paulo Biennial ; Athens Biennale , Bienal do Mercosul ,Göteborg International Biennial for Contemporary Art ,DOCUMENTA KASSEL ATHEN ,Dakar; Biennalist
kritik[edit] kritikaria kritičar crític kritiker criticus kriitik kriitikko critique crítico Kritiker κριτικός(kritikós) kritikus Gagnrýnandi léirmheastóir critico kritiķis kritikas kritiku krytyk crítico critic crítico krytyk beirniad קריטיקער
Veneziako Venecija Venècia Venedig Venetië Veneetsia Venetsia Venise Venecia Venedig Βενετία(Venetía) Hungarian Velence Feneyjar Venice Venezia Latvian Venēcija Venezja Venezia Wenecja Portuguese Veneza Veneția Venetsiya Benátky Benetke Venecia Fenis וועניס Վենետիկ ভেনিস 威尼斯 (wēinísī) 威尼斯 Georgian ვენეციის વેનિસ वेनिस ヴェネツィア ವೆನಿಸ್ 베니스 வெனிஸ் వెనిస్ เวนิซ وینس Venetsiya
Lancaster has grown startups from millions to billions as a chief revenue officer and President of 3 of the most successful startups in software business history.
Erected by a Roman consul Gaius Julius Aquila in honour of his father. It was built in AD 114-117 and used an ingenious method of humidity control. Air channels ran behind the niches where precious rolled manuscripts were stored. The library was damaged first by the Goths and then by an earthquake in 1000. The statues occupying the niches in the front are Sophia (wisdom),Arete (virtue), Ennoia (intellect) and Episteme (knowledge)
DIGITAL CAMERA, Vivitar Vivcam 5385
It is, I believe a fundamental and reflexive exercise the human intellect forces an individual to experience the "what has changed while I was away" game. If you have resided someplace, moved from there, and then returned to the original place, you know the intellectual game to which I refer. What was odd to me and my experience was the catalog of things that I would notice. I almost immediately saw and registered objects and places that should have long since been relegated to undocumented memorys and recollections. Instead of fading into a lost and forgotten past, those things in fact had served then, as they do now, as a foundation upon which communities, lifestyles, and family are based and built.
My family had purchased this tractor some years ago. The tractor and I entered into our working careers very near to the same time. And though it may cost a bit less to maintain the tractor these days, we're both still working. That fact alone would be considered by some as amazing. I'm just happy its still here.
TY :As one of the most revolutionary rappers on the British hip-hop scene, Ty embodies the intellect, talent and ferocity of an MC always destined to become a legend. Over the last decade, the Mercury Prize nominee has achieved the rare feat of establishing a legacy through his three albums and wise persona, strengthened by his amazing worldwide shows and countless appearances alongside luminaries such as De La Soul, Tony Allen and Pee Wee Ellis. Musically, he's also worked with Estelle, Scratch Perverts, Talib Kweli, Black Twang, Arrested Development, Bahamadia and Zion I, both in front and behind the mixing desk, further proof of his relentless artistry and his evolution from roguish wordsmith from South London to an internationally-acclaimed hip-hop connoisseur.
"Mellow, deep and highly accessible...the UK's most well-rounded rap don." - DJ Magazine
I am neither the mind, intellect, ego nor memory,
neither the ears nor the tongue nor the senses of smell and sight,
neither ether, air, fire, water or earth.
I am consciousness and bliss. I am Shiva, I am Shiva.
I am neither virtue nor vice, neither pleasure nor pain,
neither mantra nor sacred place, neither scripture nor sacrifice.
I am neither the food nor the eater nor the act of eating.
I am consciousness and bliss. I am Shiva, I am Shiva.
I am beyond all things.
I am everlasting, self-luminous,
taintless, and completely pure.
I am immovable, blissful, and imperishable.
I am without thought, without form.
I am all pervasive, I am everywhere, yet I am beyond all senses.
I am neither detachment nor salvation nor anything that could be
measured.
I am consciousness and bliss. I am Shiva, I am Shiva.
#Singapore - #StrengthsFinder #Intellection is like 'The Thinker' masterpiece. The mental processing done in solitude gives a person gifted with Intellection clarity, centeredness and power. They walk away from these lonesome sessions feeling fulfilled and ready to take on the next challenge The definition of StrengthsFinder Intellection's GENIUS The genius of Intellection talents stems from the deep processing that occurs when you think. Wisdom and clarity result from your ability to muse for long periods of time #StrengthsFinderIntellection #StrengthsFinderGenius #GallupStrengthsFinder #CliftonStrengths #StrengthsQuest #StrengthsSchool #Gallup #StrengthsFinderSG #Asia #HumanResource #SelfImprovement #SelfDevelopment #TeamBuilding #Workshop #StrengthsCoach #ProfessionalDevelopment #StrengthsFinderCoach #CoachJasonHo Jason Ho • SouthEast Asia & Singapore's 1st StrengthsFinder Certified Coach • Strengths School™ Singapore ift.tt/2bodqoR
“He is brave, arrogant, clever, politely rude, intransigent. It isn’t so much that he doesn’t suffer fools gladly: it depends on the kind of fool. He has a conviction that a large percentage of ‘intellectuals’ (literary or scientific) are people of contemptible native intelligence and even more contemptible intellectual discipline, and he enunciates this conviction with eloquence and lucidity. It doesn’t make him specially popular. Just to rub it in, he is a man of unusual handsomeness . . .”
—C. P. Snow, “Coriolanus of the Intellectuals,” a review of Barzun’s “The House of Intellect” published by Harper & Brothers (1959) in “Encounter” magazine sometime in 1959 (probably).
*
Photograph from Columbia University Archives / Columbia University alumni magazine online :
www.columbia.edu/cu/alumni/Magazine/Fall2007/SimpleAndDir...
I was doing some work with someone who suggested I do a visualization of myself and my various identitites and see how to integrate them simultaneously. This is what I produced.
Biennalist is an Art Format where the participants are passionate about the Theme
Theme:
Think with the Senses – Feel with the Mind.
Art in the Present Tense
52. Venice Biennial
10 June - 21 November 2007
Director:
Robert Storr
From Plato onwards philosophers have divided and compartmentalized human consciousness more or less explicitly pitting one faculty against another; mind versus body, reason versus unreason, thought versus feeling, criticality versus intuition, the intellect versus the senses, the conceptual versus the perceptual. At best such dichotomies have served to sharpen our understanding of the different capac ities at our disposal for comprehending the world and making our place in it. At worst they have deprived us of some of those abilities by setting up false hierarchies that cause us to mistrust or disparage one for the sake of another, many for the sake a few.
Yet no matter how successfully philosophers and ideologues have persuaded people that such categories are not just analytically useful but inherently or historically true, the manifold challenges to understanding that reality poses and the actual f lux of existence exceed the power of systems, theories and definitions to contain them. The imagination is the catch basin into which this overflow spills and art cuts the channels that reconnect formerly isolated or segregated parts of consciousness to each other while flooding and replenishing the whole of it like a fertile river delta.
Think with the Senses - Feel with the Mind is predicated on the conviction that art is now, as it has always been, the means by which humans are made aware of the whole of their being. However, it does not assume that an enduring wholeness is the result, or that art is a magical solution for the conflicts in our nature or in and among differing cultures and societies . That is the domain of philosophy, the social sciences and politics. Nevertheless, to “make sense” of things in a given moment or circumstance is to grasp their full complexity intellectually, emotionally and perceptually. That effort does not promise that our grasp will hold for long, or even much more than the instant in which we awaken to the fact that such fleeting powers of concentration and transformation are ours. Incidentally, “making nonsense” of the world, as grotesque, Dada or absurdist art does, deploys those same powers through exaggerated disparity. By inverting order and logic the artifact created paradoxically holds fragmented consciousness in suspension so that its contradictions can be clearly apprehended.
Epiphanies happen but do not last. As James Joyce showed, one of the functions of art is to preserve the experience so that we may savor and study its many aspects. The history of art is a fabric of epiphanies woven by many hands at different speeds; the present tense of art is the outer edge of that work in progress. At any point the edge may be ragged and uneven and the pattern in formation disturbing or hard to discern, reflecting the difficulty of making art in troubled times. We are living in just such times. Rather that trim the edge or reweave the pattern to neaten it, this exhibition focuses on selected aspects of current production that hint at what the emerging patterns might be without presuming to map them entirely. No attempt has been made therefore to be programmatically “representative,” either in terms of styles, mediums, generations, nations or cultures. Instead certain qualities and concerns widely found in contemporary art have been used as magnetic poles for gathering work from all seven continents, in all media, in various styles and of all generations now active.
Between the poles to which some works have readily gravitated is a force field where many other works hover. The poles themselves have been used like tuning forks, such that the criterion for selection has been resonance or mood as much as subject matter or aesthetic methodology. Among these vibrating points of reference are the immediacy of sensation in relation to questioning the nature and meaning of that sensation, intimate affect in relation to engagement in public life, belonging and dislocation, th e fragility of society and culture in the face of conflict, the sustaining qualities of art in the face of death.
Since the early 20century the development of modern art has been world wide. However its general dissemination and reception have lagged f ar behind this far flung, simultaneous, and cross -pollinating growth. In recognition of that discrepancy this Biennale has, as in the past, counted to the national pavilions to close the gaps, but it has also incorporated one national pavilion, Turkey, plus a regional pavilion, Africa, within its core, pointing the way, it is hoped, to greater, more permanent inclusiveness in areas of the world and of art -making too long overlooked in the international exhibition circuit.
While this show looks forward it does not look back. No attempt is made to trace genealogies or construct a new canon - and none at all to compete with art fairs or handicap the market. With a handful of exceptions all the artists included are alive and active. Diverse in origin and in temporal vantage points, it is they who conjugate the present tense of art for each other – and for us. The only artists in the show who are not living, would be but for their premature or unexpected deaths; their work is included here because its abiding freshness and impact keeps them on the minds of their peers and the public.
2007 Awards:
Golden Lion to an artist exhibited at the international exhibition to León Ferrari
Golden Lion to a young artist (under 40) to Emily Jacir
Golden Lion for best national participation to Hungary represented by Andreas Fogarasi
Honourable Mention to an artist to Nedko Solakov
Honourable Mention to a pavilion to the Lithuanian Pavilion represented by Nomeda & Gediminas Urbonas
Golden Lion to a critic or an art historian for his contribution to contemporary art to Benjamin Buchloh
Golden Lion for Lifetime Achievement to Malick Sidibé
Artists:
Rafael Lozano-Hemmer
Ignasi Aballí
Adel Abdessemed
Adel Abidin
Marina Abramovic
Vito Acconci
Nasser Naassan Agha
Tora Aghabeyova
Vincenzo Agnetti
Faig Ahmed
Vyacheslav Akhunov
Mounira Al-Solh
Rashad Alakbarov
Nikos Alexiou
Luciano de Almeida
Hüseyin Alptekin
David Altmejd
Narda Alvarado
Francis Alÿs
Ghada Amer
El Anatsui
Giovanni Anselmo
Dario Arcidiacono
Tatiana Arzamasova
Orkhan Aslanov
Said / Abilsaid Atabekov
Chingiz Babayev
Mrdjan Bajic'
Sonia Balassanian
Rubén Ramos Balsa
Oladélé Bamgboyé
Miquel Barceló
Yto Barrada
Andrei Bartenev
Georg Baselitz
Gabriele Basilico
Jean Michel Basquiat
Mónica Bengoa
Mario Benjamin
Joseph Beuys
Bili Bidjocka
Manon de Boer
Stefano Bombardieri
Boris Mikhailov
Zoulikha Bouabdellah
Louise Bourgeois
Herbert Brandl
Sergei Bratkov
Jan Christiaan Braun
Antonio Briceño
Patricia Bueno
Daniel Buren
Luca Buvoli
Christoph Büchel
Gerard Byrne
Sophie Calle
Paolo Canevari
Christian Capurro
Pablo Cardoso
Giovanni Carmine
Maríadolores Castellanos
Samba Chéri
Loulou Cherinet
Ali Cherri
Eteri Chkadua
Amrit Chusuwan
Vladimir Cybil
Bassem Dahdouh
Jacob Dahlgren
José Damasceno
Sahar Dergham
Angela Detanico
Felipe de Souza Dias
Paulo Vitor da Silva Dias
Ranieri Dias
Renato Figueiredo Dias
Gino De Dominicis
James Drake
Marlene Dumas
Eric Duyckaerts
Nataliya Dyu
Dzine
Rena Effendi
Jorge Eielson
Haiam Abd El-Baky
Tarek El-Komy
Aiman El-Semary
Fouad Elkoury
Tracey Emin
Haris Epaminonda
Lev Evzovich
Valie EXPORT
Steingrimur Eyfjörd
Nganguè Eyoum
Mounir Fatmi
Cao Fei
Eloy Feria
León Ferrari
ngela Ferreira
Marcus Viniciu Clemente Ferriera
George Fikry
Angelo Filomeno
Urs Fischer
Andreas Fogarasi
Francisco Bernd da Franca
Rene Francisco
Georgy Frangulyan
Ivana Franke
Vladimir Fridkes
Yukio Fujimoto
Gints Gabra-ns
Charles Gaines
Rainer Ganahl
Tomer Ganihar
Fabio Ferreira Gaviao
Isa Genzken
Alla Girik
Helidon Gjergji
Gent Gjokola
Shaun Gladwell
Felix Gmelin
Toril Goksøyr
José Luis Guerín
Dmitry Gutov
Alban Hajdinaj
Neil Hamon
Jonathan Harker
Lyle Ashton Harris
Ali Hasanov
Kiluanji Kia Henda
Christine Hill
Alexandre Hnilitsky
Jenny Holzer
Rebecca Horn
Marine Hugonnier
Mustafa Hulusi
Orkhan Huseynov
Pierre Huyghe
Lee Hyungkoo
Elshan Ibrahimov
Tamilla Ibrahimova
Ihosvanny
Pravdoliub Ivanov
Alfredo Jaar
Emily Jacir
Kim Jones
Lamia Joreige
Irena Ju*zová
Waltercio Caldas Junior
Andre Juste
Emilia Kabakov
Ilya Kabakov
Y.Z. Kami
Paulo Kapela
Izumi Kato
Ellsworth Kelly
Amal Kenawy
Kendell Geers
Raoul de Keyser
Rauf Khalilov
Jamshed Kholikov
Martin Kippenberger
Gaukhar Kiyekbayeva
Riyas Komu
Guillermo Kuitca
Tamara Kvesitadze
Rafael Lain
Rosemary Laing
Rafael Lamata
Maria Verónica León
Leonilson
Vincent Leow
Sol LeWitt
Jason Lim
Rosario López
Rafael Lozano-Hemmer
Armando Lulaj
Zulkifle Mahmod
Nalini Malani
Renato Mambor
Victor Man
Blagoja Manevski
Camilla Martens
Roman Maskalev
Steve McQueen
Xenía Mejia
Jill Mercedes
Arseny Mescheryakov
Aernout Mik
Paul D. Miller
Julia Milner
Santu Mofokeng
Andrei Monastyrski
Ronald Morán
Hiroharu Mori
Callum Morton
Joshua Mosley
Nástio Mosquito
Ivan Moudov
Rabih Mroué
Gulner Mukazhanova
Oscar Muñoz
Elizabeth Murray
Ndilo Mutima
Ingrid Mwangi
Marko Mäetamm
Sirous Namazi
Zoran Naskovski
Bruce Nauman
Hadil Nazmy
Yves Netzhammer
Alexander Nikolaev
Stefan Nikolaev
Susan Norrie
Thomas Nozkowski
Odili Donald Odita
Chris Ofili
Olu Oguibe
Melik Ohanian
Masao Okabe
Marco Antonio Oliveira
Maycon Souza de Oliveira
Nelcirlan Souza de Oliveira
Mario Opazo
Nipan Oranniwesna
Svetlana Ostapovici
William Paats
Paola Parcerisa
Philippe Parreno
Philippe Pastor
Heldi Pema
Giuseppe Penone
Jose Carlos da Silva Pereira
Dan Perjovschi
Rodrigo de Maceda Perpetuo
Raymond Pettibon
Donato Piccolo
Jorge Pineda
Cristi Pogacean
Sigmar Polke
Alexander Ponomarev
Concetto Pozzati
Wilfredo Prieto
Emily Prince
Morrinho Project
Tobias Putrih
Arnulf Rainer
Lars Ramberg
Alfredo Rapetti
José Alejandro Restrepo
Jason Rhoades
Manuela Ribadeneira
Gerhard Richter
David Riff
Ketty La Rocca
Ugo Rondinone
Tracey Rose
Susan Rothenberg
Aleksei Rumyantsev
Robert Ryman
Ruth Sacks
Walid Sadek
Ghassan Salhab
Ernesto Salmerón
Margaret Salmon
Fred Sandback
Iran do Espirito Santo
Yehudit Sasportas
Oksana Shatalova
Yinka Shonibare MBE
Malick Sidibe
Nedko Solakov
Monika Sosnowska
Cinthya Soto
Nancy Spero
Rania Stephan
Christine Streuli
Daniel von Sturmer
Evgeny Svyatsky
Tabaimo
Sophia Tabatadze
Da Wu Tang
Sam Taylor-Wood
Elaine Tedesco
Philippe Thomas
Mark Titchner
Faustin Titi
Felix Gonzalez Torres
Mario Garcia Torres
Jalal Toufic
Paula Trope
Tatiana Trouvé
Florin Tudor
Alexander Ugay
Gediminas Urbonas
Nomeda Urboniene
Vyacheslav (Yura) Useinov
Jamshed Usmanov
Aitegin Muratbek uulu
Jaime Vallare
Minnette Vàri
Mona Vatamanu
Emilio Vedova
Francesco Vezzoli
Alterazioni Video
Ernesto Vila
Manuel Vilariño
Françoise Vincent
Viteix
Kara Walker
Andy Warhol
Lawrence Weiner
Franz West
Sophie Whettnall
Maaria Wirkkala
Pavel Wolberg
Troels Wörsel
Yin Xiuzhen
Kan Xuan
Moico Yaker
Fudong Yang
Zhenzhong Yang
Yonamine
Tomoko Yoneda
Shen Yuan
Akram Zaatari
Maksim Zadarnovsky
Valeriy Zadarnovsky
Lesia Zaiats
Chen Zhen
Tags: Ignasi Aballí, Adel Abdessemed, Adel Abidin, Marina Abramović, Vito Acconci, Vincenzo Agnetti, Vyacheslav Akhunov, Rashad Alakbarov, Hüseyin Alptekin, David Altmejd, Francis Alÿs, Ghada Amer, El Anatsui, Giovanni Anselmo, Armando, Rubén Ramos Balsa, Miquel Barceló, Yto Barrada, Georg Baselitz, Gabriele Basilico, Jean-Michel Basquiat, Joseph Beuys, Bili Bidjocka, Manon de Boer, Zoulikha Bouabdellah, Louise Bourgeois, Herbert Brandl, Christoph Büchel, Daniel Buren, Gerard Byrne, Waltercio Caldas, Sophie Calle, Paolo Canevari, Po-i Chen, Ali Cherri, Jacob Dahlgren, José Damasceno, Gino de Dominicis, Marlene Dumas, Eric Duyckaerts, Dzine, Rena Effendi, Fouad Elkoury, Tracey Emin, Haris Epaminonda, Valie Export, Mounir Fatmi, Cao Fei, León Ferrari, ngela Ferreira, Angelo Filomeno, Urs Fischer, Andreas Fogarasi, René Francisco, Ivana Franke, Yukio Fujimoto, Charles Gaines, Rainer Ganahl, Kendell Geers, Isa Genzken, Shaun Gladwell, Felix Gmelin, Felix Gonzalez-Torres, Dmitry Gutov, Neil Hamon, Jonathan Harker, Lyle Ashton Harris, Kiluanji Kia Henda, Christine Hill, Jenny Holzer, Rebecca Horn, Marine Hugonnier, Mustafa Hulusi, Pierre Huyghe, Pravdoliub Ivanov, Alfredo Jaar, Emily Jacir, Kim Jones, Lamia Joreige, Ilya & Emilia Kabakov, Y.z. Kami, Ellsworth Kelly, Amal Kenawy, Raoul De Keyser, Martin Kippenberger, Guillermo Kuitca, Rosemary Laing, Leonilson, Sol LeWitt, H.H. Lim, Rosario López, Rafael Lozano-Hemmer, Armando Lulaj, Marko Mäetamm, Nalini Malani, Victor Man, Steve McQueen, Aernout Mik, Boris Mikhailov, Santu Mofokeng, Andrei Monastyrski, Callum Morton, Joshua Mosley, Nástio Mosquito, Ivan Moudov, Rabih Mrouè, Oscar Muñoz, Elizabeth Murray, Sirous Namazi, Bruce Nauman, Yves Netzhammer, Stefan Nikolaev, Susan Norrie, Thomas Nozkowski, Odili Donald Odita, Chris Ofili, Olu Oguibe, Melik Ohanian, Nipan Oranniwesna, Philippe Parreno, Giuseppe Penone, Dan Perjovschi, Raymond Pettibon, Cristi Pogacean, Sigmar Polke, Alexander Ponomarev, Concetto Pozzati, Wilfredo Prieto, Emily Prince, Tobias Putrih, Rainer Fetting, Arnulf Rainer, José Alejandro Restrepo, Jason Rhoades, Manuela Ribadeneira, Gerhard Richter, Ketty La Rocca, Ugo Rondinone, Tracey Rose, Susan Rothenberg, Robert Ryman, Margaret Salmon, Fred Sandback, Iran do Espírito Santo, Yehudit Sasportas, Yinka Shonibare, Malick Sidibé, Nedko Solakov, Mounira Al Solh, Monika Sosnowska, Nancy Spero, Christine Streuli, Daniel von Sturmer, Tabaimo, Al Taylor, Sam Taylor-Wood, Mark Titchner, Mario Garcia Torres, Tatiana Trouvé, Minnette Vari, Emilio Vedova, Francesco Vezzoli, Alterazioni Video, Kara Walker, Andy Warhol, Lawrence Weiner, Franz West, Sophie Whettnall, Pavel Wolberg, Troels Wörsel, Yin Xiuzhen, Kan Xuan, Yonamine, Tomoko Yoneda, Shen Yuan, Akram Zaatari, Chen Zhen, Yang Zhenzhong
en.wikipedia.org/wiki/Thierry_Geoffroy
www.emergencyrooms.org/biennalist.html
www.emergencyrooms.org/formats.html
------------about Venice Biennale history from wikipedia ---------
curators previous
* 1948 – Rodolfo Pallucchini
* 1966 – Gian Alberto Dell'Acqua
* 1968 – Maurizio Calvesi and Guido Ballo
* 1970 – Umbro Apollonio
* 1972 – Mario Penelope
* 1974 – Vittorio Gregotti
* 1978 – Luigi Scarpa
* 1980 – Luigi Carluccio
* 1982 – Sisto Dalla Palma
* 1984 – Maurizio Calvesi
* 1986 – Maurizio Calvesi
* 1988 – Giovanni Carandente
* 1990 – Giovanni Carandente
* 1993 – Achille Bonito Oliva
* 1995 – Jean Clair
* 1997 – Germano Celant
* 1999 – Harald Szeemann
* 2001 – Harald Szeemann
* 2003 – Francesco Bonami
* 2005 – María de Corral and Rosa Martinez
* 2007 – Robert Storr
* 2009 – Daniel Birnbaum
* 2011 – Bice Curiger
* 2013 – Massimiliano Gioni
* 2015 – Okwui Enwezor
* 2017 – Christine Macel[19]
* 2019 – Ralph Rugoff[20]
—-------------
#art #artist #artistic #artists #arte #artwork
#artcontemporain contemporary art Giardini Arsenal
venice Veneziako Venecija Venècia Venedig Venetië Veneetsia Venetsia Venise Venecia VenedigΒενετία( Venetía HungarianVelence Feneyjar Venice Venezia Venēcija Venezja Venezia Wenecja Veneza VenețiaVenetsiya BenátkyBenetke Venecia Fenisוועניס Վենետիկ ভেনি স威尼斯 (wēinísī) 威尼斯 ვენეციისવે નિસवेनिसヴェネツィアವೆನಿಸ್베니스வெனிஸ்వెనిస్เวนิซوینس Venetsiya
art umjetnost umění kunst taideτέχνη művészetList ealaínarte māksla menasartiKunst sztuka artăumenie umetnost konstcelfקונסטարվեստincəsənətশিল্প艺术(yìshù)藝術 (yìshù)ხელოვნებაकलाkos duabアートಕಲೆសិល្បៈ미술(misul)ສິນລະປະകലकलाအတတ်ပညာकलाකලාවகலைఆర్ట్ศิลปะ آرٹsan'atnghệ thuậtفن (fan)אומנותهنرsanat artist
other Biennale :(Biennials ) :
Venice Biennial , Documenta Havana Biennial,Istanbul Biennial ( Istanbuli),Biennale de Lyon ,Dak'Art Berlin Biennial,Mercosul Visual Arts Biennial ,Bienal do Mercosul Porto Alegre.,Berlin Biennial ,Echigo-Tsumari Triennial .Yokohama Triennial Aichi Triennale,manifesta ,Copenhagen Biennale,Aichi Triennale .Yokohama Triennial,Echigo-Tsumari Triennial.Sharjah Biennial ,Biennale of Sydney, Liverpool , São Paulo Biennial ; Athens Biennale , Bienal do Mercosul ,Göteborg International Biennial for Contemporary Art ,DOCUMENTA KASSEL ATHEN ,Dakar; Biennalist
kritik[edit] kritikaria kritičar crític kritiker criticus kriitik kriitikko critique crítico Kritiker κριτικός(kritikós) kritikus Gagnrýnandi léirmheastóir critico kritiķis kritikas kritiku krytyk crítico critic crítico krytyk beirniad קריטיקער
Veneziako Venecija Venècia Venedig Venetië Veneetsia Venetsia Venise Venecia Venedig Βενετία(Venetía) Hungarian Velence Feneyjar Venice Venezia Latvian Venēcija Venezja Venezia Wenecja Portuguese Veneza Veneția Venetsiya Benátky Benetke Venecia Fenis וועניס Վենետիկ ভেনিস 威尼斯 (wēinísī) 威尼斯 Georgian ვენეციის વેનિસ वेनिस ヴェネツィア ವೆನಿಸ್ 베니스 வெனிஸ் వెనిస్ เวนิซ وینس Venetsiya
Go to Page with image in the Internet Archive
Title: Intermarriage; or, The mode in which and the causes why, beauty, health and intellect, result from certain unions, and deformity, disease and insanity from others : demonstrated by delineation of the structure and forms, and descriptions of the functions and capacities, which each parent, in every pair, bestows on children-in conformity with certain natural laws, and by an account of corresponding effects in the breeding of animals, with eight illustrative drawings
Creator: Walker, Alexander
Publisher: Philadelphia : Lindsay & Blakiston
Sponsor: Emory University, Woodruff Health Sciences Center Library
Contributor: Emory University, Woodruff Health Sciences Center Library
Date: 1866
Language: eng
Description: Concepts of heredity played a powerful role in structuring 19th-century debates over disease, sexuality, morality, class, race, intellect, gender, and evolution. Walker is also the author of Beauty: Illustrated chiefly by an analysis and classification of beauty in women (1836) and Women physiologically considered as to minds, morals, marriage, matrimonial slavery, infidelity, and divorce (1839)
Electronic reproduction
Gift to The Abner Wellborn Calhoun Medical Library presented by Dr. F.P. Calhoun, September 11, 1942
HEALTH: Added as part of 2008 Rare Book Project
digitized
The online edition of this book in the public domain, i.e., not protected by copyright, has been produced by the Emory University Digital Library Publications Program
If you have questions concerning reproductions, please contact the Contributing Library.
Note: The colors, contrast and appearance of these illustrations are unlikely to be true to life. They are derived from scanned images that have been enhanced for machine interpretation and have been altered from their originals.
Read/Download from the Internet Archive
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The Nordic Countries Pavilion was constructed by Architect Sverre Fehn in 1962. It is an architecture where the coexistence between human action (and intellect) and nature is wonderfully made. Light, materials, textures, everything helps to place the observer in an atmosphere result of a progressive vision of the world - at the same time so Nordic and universal. I think this is one of my favourites places in the world.
207 Likes on Instagram
52 Comments on Instagram:
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Negative intellect is functioning behind negative vision and positive intellect is behind positive vision. Negativity leads to distress and unhappiness and positivity leads to happiness and peace.
To know more please click on:
English: www.dadabhagwan.org/path-to-happiness/self-help/positive-...
Gujarati: www.dadabhagwan.in/path-to-happiness/self-help/positive-t...
Hindi: hindi.dadabhagwan.org/path-to-happiness/self-help/positiv...
“An evolved intellect”
The High Evolutionary, Herbert Edgar Wyndham, meets a like minded friend in Ex Nihilo
Big fan of the F4 retro card gimmick, even more so of the retro Spider-Man cards, and as soon as I saw this guy I knew there was an unfamiliar character I needed to take a deep dive into.
Looking for a digital trade paperback of the Evolutionary Wars (88) if anyone has a suggestion? Not seeing it on Amazon or Marvel’s app.
Very cool sculpt and colors on this guy. Happy to add him to the Cosmic shelf!
#TheHighEvolutionary #Hasbro #LegendsHighEvolutionary #ExNihilo
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Mysticism is a perceptional enquiry of experiencing that which is existentially true. Intellectual enquiry is a psychological exercise, could be unrelated to the existential. -Sg #MysticEye
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Ganesha, also spelled Ganesh, and also known as Ganapati and Vinayaka, is a widely worshipped deity in the Hindu pantheon. His image is found throughout India and Nepal. Hindu sects worship him regardless of affiliations. Devotion to Ganesha is widely diffused and extends to Jains, Buddhists, and beyond India.
Although he is known by many attributes, Ganesha's elephant head makes him easy to identify. Ganesha is widely revered as the remover of obstacles, the patron of arts and sciences and the deva of intellect and wisdom. As the god of beginnings, he is honoured at the start of rituals and ceremonies. Ganesha is also invoked as patron of letters and learning during writing sessions. Several texts relate mythological anecdotes associated with his birth and exploits and explain his distinct iconography.
Ganesha emerged as a distinct deity in the 4th and 5th centuries CE, during the Gupta Period, although he inherited traits from Vedic and pre-Vedic precursors. He was formally included among the five primary deities of Smartism (a Hindu denomination) in the 9th century. A sect of devotees called the Ganapatya arose, who identified Ganesha as the supreme deity. The principal scriptures dedicated to Ganesha are the Ganesha Purana, the Mudgala Purana, and the Ganapati Atharvashirsa.
ETYMOLOGY AND OTHER NAMES
Ganesha has been ascribed many other titles and epithets, including Ganapati and Vighneshvara. The Hindu title of respect Shri is often added before his name. One popular way Ganesha is worshipped is by chanting a Ganesha Sahasranama, a litany of "a thousand names of Ganesha". Each name in the sahasranama conveys a different meaning and symbolises a different aspect of Ganesha. At least two different versions of the Ganesha Sahasranama exist; one version is drawn from the Ganesha Purana, a Hindu scripture venerating Ganesha.
The name Ganesha is a Sanskrit compound, joining the words gana, meaning a group, multitude, or categorical system and isha, meaning lord or master. The word gaņa when associated with Ganesha is often taken to refer to the gaņas, a troop of semi-divine beings that form part of the retinue of Shiva. The term more generally means a category, class, community, association, or corporation. Some commentators interpret the name "Lord of the Gaņas" to mean "Lord of Hosts" or "Lord of created categories", such as the elements. Ganapati, a synonym for Ganesha, is a compound composed of gaṇa, meaning "group", and pati, meaning "ruler" or "lord". The Amarakosha, an early Sanskrit lexicon, lists eight synonyms of Ganesha : Vinayaka, Vighnarāja (equivalent to Vighnesha), Dvaimātura (one who has two mothers), Gaṇādhipa (equivalent to Ganapati and Ganesha), Ekadanta (one who has one tusk), Heramba, Lambodara (one who has a pot belly, or, literally, one who has a hanging belly), and Gajanana; having the face of an elephant).
Vinayaka is a common name for Ganesha that appears in the Purāṇas and in Buddhist Tantras. This name is reflected in the naming of the eight famous Ganesha temples in Maharashtra known as the Ashtavinayak (aṣṭavināyaka). The names Vighnesha and Vighneshvara (Lord of Obstacles) refers to his primary function in Hindu theology as the master and remover of obstacles (vighna).
A prominent name for Ganesha in the Tamil language is Pillai. A. K. Narain differentiates these terms by saying that pillai means a "child" while pillaiyar means a "noble child". He adds that the words pallu, pella, and pell in the Dravidian family of languages signify "tooth or tusk", also "elephant tooth or tusk". Anita Raina Thapan notes that the root word pille in the name Pillaiyar might have originally meant "the young of the elephant", because the Pali word pillaka means "a young elephant".
In the Burmese language, Ganesha is known as Maha Peinne, derived from Pali Mahā Wināyaka. The widespread name of Ganesha in Thailand is Phra Phikhanet or Phra Phikhanesuan, both of which are derived from Vara Vighnesha and Vara Vighneshvara respectively, whereas the name Khanet (from Ganesha) is rather rare.
In Sri Lanka, in the North-Central and North Western areas with predominantly Buddhist population, Ganesha is known as Aiyanayaka Deviyo, while in other Singhala Buddhist areas he is known as Gana deviyo.
ICONOGRAPHY
Ganesha is a popular figure in Indian art. Unlike those of some deities, representations of Ganesha show wide variations and distinct patterns changing over time. He may be portrayed standing, dancing, heroically taking action against demons, playing with his family as a boy, sitting down or on an elevated seat, or engaging in a range of contemporary situations.
Ganesha images were prevalent in many parts of India by the 6th century. The 13th century statue pictured is typical of Ganesha statuary from 900–1200, after Ganesha had been well-established as an independent deity with his own sect. This example features some of Ganesha's common iconographic elements. A virtually identical statue has been dated between 973–1200 by Paul Martin-Dubost, and another similar statue is dated c. 12th century by Pratapaditya Pal. Ganesha has the head of an elephant and a big belly. This statue has four arms, which is common in depictions of Ganesha. He holds his own broken tusk in his lower-right hand and holds a delicacy, which he samples with his trunk, in his lower-left hand. The motif of Ganesha turning his trunk sharply to his left to taste a sweet in his lower-left hand is a particularly archaic feature. A more primitive statue in one of the Ellora Caves with this general form has been dated to the 7th century. Details of the other hands are difficult to make out on the statue shown. In the standard configuration, Ganesha typically holds an axe or a goad in one upper arm and a pasha (noose) in the other upper arm.
The influence of this old constellation of iconographic elements can still be seen in contemporary representations of Ganesha. In one modern form, the only variation from these old elements is that the lower-right hand does not hold the broken tusk but is turned towards the viewer in a gesture of protection or fearlessness (abhaya mudra). The same combination of four arms and attributes occurs in statues of Ganesha dancing, which is a very popular theme.
COMMON ATTRIBUTES
Ganesha has been represented with the head of an elephant since the early stages of his appearance in Indian art. Puranic myths provide many explanations for how he got his elephant head. One of his popular forms, Heramba-Ganapati, has five elephant heads, and other less-common variations in the number of heads are known. While some texts say that Ganesha was born with an elephant head, he acquires the head later in most stories. The most recurrent motif in these stories is that Ganesha was created by Parvati using clay to protect her and Shiva beheaded him when Ganesha came between Shiva and Parvati. Shiva then replaced Ganesha's original head with that of an elephant. Details of the battle and where the replacement head came from vary from source to source. Another story says that Ganesha was created directly by Shiva's laughter. Because Shiva considered Ganesha too alluring, he gave him the head of an elephant and a protruding belly.
Ganesha's earliest name was Ekadanta (One Tusked), referring to his single whole tusk, the other being broken. Some of the earliest images of Ganesha show him holding his broken tusk. The importance of this distinctive feature is reflected in the Mudgala Purana, which states that the name of Ganesha's second incarnation is Ekadanta. Ganesha's protruding belly appears as a distinctive attribute in his earliest statuary, which dates to the Gupta period (4th to 6th centuries). This feature is so important that, according to the Mudgala Purana, two different incarnations of Ganesha use names based on it: Lambodara (Pot Belly, or, literally, Hanging Belly) and Mahodara (Great Belly). Both names are Sanskrit compounds describing his belly. The Brahmanda Purana says that Ganesha has the name Lambodara because all the universes (i.e., cosmic eggs) of the past, present, and future are present in him. The number of Ganesha's arms varies; his best-known forms have between two and sixteen arms. Many depictions of Ganesha feature four arms, which is mentioned in Puranic sources and codified as a standard form in some iconographic texts. His earliest images had two arms. Forms with 14 and 20 arms appeared in Central India during the 9th and the 10th centuries. The serpent is a common feature in Ganesha iconography and appears in many forms. According to the Ganesha Purana, Ganesha wrapped the serpent Vasuki around his neck. Other depictions of snakes include use as a sacred thread wrapped around the stomach as a belt, held in a hand, coiled at the ankles, or as a throne. Upon Ganesha's forehead may be a third eye or the Shaivite sectarian mark , which consists of three horizontal lines. The Ganesha Purana prescribes a tilaka mark as well as a crescent moon on the forehead. A distinct form of Ganesha called Bhalachandra includes that iconographic element. Ganesha is often described as red in color. Specific colors are associated with certain forms. Many examples of color associations with specific meditation forms are prescribed in the Sritattvanidhi, a treatise on Hindu iconography. For example, white is associated with his representations as Heramba-Ganapati and Rina-Mochana-Ganapati (Ganapati Who Releases from Bondage). Ekadanta-Ganapati is visualized as blue during meditation in that form.
VAHANAS
The earliest Ganesha images are without a vahana (mount/vehicle). Of the eight incarnations of Ganesha described in the Mudgala Purana, Ganesha uses a mouse (shrew) in five of them, a lion in his incarnation as Vakratunda, a peacock in his incarnation as Vikata, and Shesha, the divine serpent, in his incarnation as Vighnaraja. Mohotkata uses a lion, Mayūreśvara uses a peacock, Dhumraketu uses a horse, and Gajanana uses a mouse, in the four incarnations of Ganesha listed in the Ganesha Purana. Jain depictions of Ganesha show his vahana variously as a mouse, elephant, tortoise, ram, or peacock.
Ganesha is often shown riding on or attended by a mouse, shrew or rat. Martin-Dubost says that the rat began to appear as the principal vehicle in sculptures of Ganesha in central and western India during the 7th century; the rat was always placed close to his feet. The mouse as a mount first appears in written sources in the Matsya Purana and later in the Brahmananda Purana and Ganesha Purana, where Ganesha uses it as his vehicle in his last incarnation. The Ganapati Atharvashirsa includes a meditation verse on Ganesha that describes the mouse appearing on his flag. The names Mūṣakavāhana (mouse-mount) and Ākhuketana (rat-banner) appear in the Ganesha Sahasranama.
The mouse is interpreted in several ways. According to Grimes, "Many, if not most of those who interpret Gaṇapati's mouse, do so negatively; it symbolizes tamoguṇa as well as desire". Along these lines, Michael Wilcockson says it symbolizes those who wish to overcome desires and be less selfish. Krishan notes that the rat is destructive and a menace to crops. The Sanskrit word mūṣaka (mouse) is derived from the root mūṣ (stealing, robbing). It was essential to subdue the rat as a destructive pest, a type of vighna (impediment) that needed to be overcome. According to this theory, showing Ganesha as master of the rat demonstrates his function as Vigneshvara (Lord of Obstacles) and gives evidence of his possible role as a folk grāma-devatā (village deity) who later rose to greater prominence. Martin-Dubost notes a view that the rat is a symbol suggesting that Ganesha, like the rat, penetrates even the most secret places.
ASSOCIATIONS
OBSTACLES
Ganesha is Vighneshvara or Vighnaraja or Vighnaharta (Marathi), the Lord of Obstacles, both of a material and spiritual order. He is popularly worshipped as a remover of obstacles, though traditionally he also places obstacles in the path of those who need to be checked. Paul Courtright says that "his task in the divine scheme of things, his dharma, is to place and remove obstacles. It is his particular territory, the reason for his creation."
Krishan notes that some of Ganesha's names reflect shadings of multiple roles that have evolved over time. Dhavalikar ascribes the quick ascension of Ganesha in the Hindu pantheon, and the emergence of the Ganapatyas, to this shift in emphasis from vighnakartā (obstacle-creator) to vighnahartā (obstacle-averter). However, both functions continue to be vital to his character.
BUDDHI (KNOWLEDGE)
Ganesha is considered to be the Lord of letters and learning. In Sanskrit, the word buddhi is a feminine noun that is variously translated as intelligence, wisdom, or intellect. The concept of buddhi is closely associated with the personality of Ganesha, especially in the Puranic period, when many stories stress his cleverness and love of intelligence. One of Ganesha's names in the Ganesha Purana and the Ganesha Sahasranama is Buddhipriya. This name also appears in a list of 21 names at the end of the Ganesha Sahasranama that Ganesha says are especially important. The word priya can mean "fond of", and in a marital context it can mean "lover" or "husband", so the name may mean either "Fond of Intelligence" or "Buddhi's Husband".
AUM
Ganesha is identified with the Hindu mantra Aum, also spelled Om. The term oṃkārasvarūpa (Aum is his form), when identified with Ganesha, refers to the notion that he personifies the primal sound. The Ganapati Atharvashirsa attests to this association. Chinmayananda translates the relevant passage as follows:
(O Lord Ganapati!) You are (the Trinity) Brahma, Vishnu, and Mahesa. You are Indra. You are fire [Agni] and air [Vāyu]. You are the sun [Sūrya] and the moon [Chandrama]. You are Brahman. You are (the three worlds) Bhuloka [earth], Antariksha-loka [space], and Swargaloka [heaven]. You are Om. (That is to say, You are all this).
Some devotees see similarities between the shape of Ganesha's body in iconography and the shape of Aum in the Devanāgarī and Tamil scripts.
FIRST CHAKRA
According to Kundalini yoga, Ganesha resides in the first chakra, called Muladhara (mūlādhāra). Mula means "original, main"; adhara means "base, foundation". The muladhara chakra is the principle on which the manifestation or outward expansion of primordial Divine Force rests. This association is also attested to in the Ganapati Atharvashirsa. Courtright translates this passage as follows: "[O Ganesha,] You continually dwell in the sacral plexus at the base of the spine [mūlādhāra cakra]." Thus, Ganesha has a permanent abode in every being at the Muladhara. Ganesha holds, supports and guides all other chakras, thereby "governing the forces that propel the wheel of life".
FAMILY AND CONSORTS
Though Ganesha is popularly held to be the son of Shiva and Parvati, the Puranic myths give different versions about his birth. In some he was created by Parvati, in another he was created by Shiva and Parvati, in another he appeared mysteriously and was discovered by Shiva and Parvati or he was born from the elephant headed goddess Malini after she drank Parvati's bath water that had been thrown in the river.
The family includes his brother the war god Kartikeya, who is also called Subramanya, Skanda, Murugan and other names. Regional differences dictate the order of their births. In northern India, Skanda is generally said to be the elder, while in the south, Ganesha is considered the first born. In northern India, Skanda was an important martial deity from about 500 BCE to about 600 CE, when worship of him declined significantly in northern India. As Skanda fell, Ganesha rose. Several stories tell of sibling rivalry between the brothers and may reflect sectarian tensions.
Ganesha's marital status, the subject of considerable scholarly review, varies widely in mythological stories. One pattern of myths identifies Ganesha as an unmarried brahmacari. This view is common in southern India and parts of northern India. Another pattern associates him with the concepts of Buddhi (intellect), Siddhi (spiritual power), and Riddhi (prosperity); these qualities are sometimes personified as goddesses, said to be Ganesha's wives. He also may be shown with a single consort or a nameless servant (Sanskrit: daşi). Another pattern connects Ganesha with the goddess of culture and the arts, Sarasvati or Śarda (particularly in Maharashtra). He is also associated with the goddess of luck and prosperity, Lakshmi. Another pattern, mainly prevalent in the Bengal region, links Ganesha with the banana tree, Kala Bo.
The Shiva Purana says that Ganesha had begotten two sons: Kşema (prosperity) and Lābha (profit). In northern Indian variants of this story, the sons are often said to be Śubha (auspiciouness) and Lābha. The 1975 Hindi film Jai Santoshi Maa shows Ganesha married to Riddhi and Siddhi and having a daughter named Santoshi Ma, the goddess of satisfaction. This story has no Puranic basis, but Anita Raina Thapan and Lawrence Cohen cite Santoshi Ma's cult as evidence of Ganesha's continuing evolution as a popular deity.
WOSHIP AND FESTIVALS
Ganesha is worshipped on many religious and secular occasions; especially at the beginning of ventures such as buying a vehicle or starting a business. K.N. Somayaji says, "there can hardly be a [Hindu] home [in India] which does not house an idol of Ganapati. [..] Ganapati, being the most popular deity in India, is worshipped by almost all castes and in all parts of the country". Devotees believe that if Ganesha is propitiated, he grants success, prosperity and protection against adversity.
Ganesha is a non-sectarian deity, and Hindus of all denominations invoke him at the beginning of prayers, important undertakings, and religious ceremonies. Dancers and musicians, particularly in southern India, begin performances of arts such as the Bharatnatyam dance with a prayer to Ganesha. Mantras such as Om Shri Gaṇeshāya Namah (Om, salutation to the Illustrious Ganesha) are often used. One of the most famous mantras associated with Ganesha is Om Gaṃ Ganapataye Namah (Om, Gaṃ, Salutation to the Lord of Hosts).
Devotees offer Ganesha sweets such as modaka and small sweet balls (laddus). He is often shown carrying a bowl of sweets, called a modakapātra. Because of his identification with the color red, he is often worshipped with red sandalwood paste (raktacandana) or red flowers. Dūrvā grass (Cynodon dactylon) and other materials are also used in his worship.
Festivals associated with Ganesh are Ganesh Chaturthi or Vināyaka chaturthī in the śuklapakṣa (the fourth day of the waxing moon) in the month of bhādrapada (August/September) and the Gaṇeśa jayanti (Gaṇeśa's birthday) celebrated on the cathurthī of the śuklapakṣa (fourth day of the waxing moon) in the month of māgha (January/February)."
GANESH CHATURTI
An annual festival honours Ganesha for ten days, starting on Ganesha Chaturthi, which typically falls in late August or early September. The festival begins with people bringing in clay idols of Ganesha, symbolising Ganesha's visit. The festival culminates on the day of Ananta Chaturdashi, when idols (murtis) of Ganesha are immersed in the most convenient body of water. Some families have a tradition of immersion on the 2nd, 3rd, 5th, or 7th day. In 1893, Lokmanya Tilak transformed this annual Ganesha festival from private family celebrations into a grand public event. He did so "to bridge the gap between the Brahmins and the non-Brahmins and find an appropriate context in which to build a new grassroots unity between them" in his nationalistic strivings against the British in Maharashtra. Because of Ganesha's wide appeal as "the god for Everyman", Tilak chose him as a rallying point for Indian protest against British rule. Tilak was the first to install large public images of Ganesha in pavilions, and he established the practice of submerging all the public images on the tenth day. Today, Hindus across India celebrate the Ganapati festival with great fervour, though it is most popular in the state of Maharashtra. The festival also assumes huge proportions in Mumbai, Pune, and in the surrounding belt of Ashtavinayaka temples.
TEMPLES
In Hindu temples, Ganesha is depicted in various ways: as an acolyte or subordinate deity (pãrśva-devatã); as a deity related to the principal deity (parivāra-devatã); or as the principal deity of the temple (pradhāna), treated similarly as the highest gods of the Hindu pantheon. As the god of transitions, he is placed at the doorway of many Hindu temples to keep out the unworthy, which is analogous to his role as Parvati’s doorkeeper. In addition, several shrines are dedicated to Ganesha himself, of which the Ashtavinayak (lit. "eight Ganesha (shrines)") in Maharashtra are particularly well known. Located within a 100-kilometer radius of the city of Pune, each of these eight shrines celebrates a particular form of Ganapati, complete with its own lore and legend. The eight shrines are: Morgaon, Siddhatek, Pali, Mahad, Theur, Lenyadri, Ozar and Ranjangaon.
There are many other important Ganesha temples at the following locations: Wai in Maharashtra; Ujjain in Madhya Pradesh; Jodhpur, Nagaur and Raipur (Pali) in Rajasthan; Baidyanath in Bihar; Baroda, Dholaka, and Valsad in Gujarat and Dhundiraj Temple in Varanasi, Uttar Pradesh. Prominent Ganesha temples in southern India include the following: Kanipakam in Chittoor; the Jambukeśvara Temple at Tiruchirapalli; at Rameshvaram and Suchindram in Tamil Nadu; at Malliyur, Kottarakara, Pazhavangadi, Kasargod in Kerala, Hampi, and Idagunji in Karnataka; and Bhadrachalam in Andhra Pradesh.
T. A. Gopinatha notes, "Every village however small has its own image of Vighneśvara (Vigneshvara) with or without a temple to house it in. At entrances of villages and forts, below pīpaḹa (Sacred fig) trees [...], in a niche [...] in temples of Viṣṇu (Vishnu) as well as Śiva (Shiva) and also in separate shrines specially constructed in Śiva temples [...]; the figure of Vighneśvara is invariably seen." Ganesha temples have also been built outside of India, including southeast Asia, Nepal (including the four Vinayaka shrines in the Kathmandu valley), and in several western countries.
RISE TO PROMINENCE
FIRST APEARANCE
Ganesha appeared in his classic form as a clearly recognizable deity with well-defined iconographic attributes in the early 4th to 5th centuries. Shanti Lal Nagar says that the earliest known iconic image of Ganesha is in the niche of the Shiva temple at Bhumra, which has been dated to the Gupta period. His independent cult appeared by about the 10th century. Narain summarizes the controversy between devotees and academics regarding the development of Ganesha as follows:
What is inscrutable is the somewhat dramatic appearance of Gaņeśa on the historical scene. His antecedents are not clear. His wide acceptance and popularity, which transcend sectarian and territorial limits, are indeed amazing. On the one hand there is the pious belief of the orthodox devotees in Gaņeśa's Vedic origins and in the Purāṇic explanations contained in the confusing, but nonetheless interesting, mythology. On the other hand there are doubts about the existence of the idea and the icon of this deity" before the fourth to fifth century A.D. ... [I]n my opinion, indeed there is no convincing evidence of the existence of this divinity prior to the fifth century.
POSSIBLE INFLUENCES
Courtright reviews various speculative theories about the early history of Ganesha, including supposed tribal traditions and animal cults, and dismisses all of them in this way:
In the post 600 BC period there is evidence of people and places named after the animal. The motif appears on coins and sculptures.
Thapan's book on the development of Ganesha devotes a chapter to speculations about the role elephants had in early India but concludes that, "although by the second century CE the elephant-headed yakṣa form exists it cannot be presumed to represent Gaṇapati-Vināyaka. There is no evidence of a deity by this name having an elephant or elephant-headed form at this early stage. Gaṇapati-Vināyaka had yet to make his debut."
One theory of the origin of Ganesha is that he gradually came to prominence in connection with the four Vinayakas (Vināyakas). In Hindu mythology, the Vināyakas were a group of four troublesome demons who created obstacles and difficulties but who were easily propitiated. The name Vināyaka is a common name for Ganesha both in the Purāṇas and in Buddhist Tantras. Krishan is one of the academics who accepts this view, stating flatly of Ganesha, "He is a non-vedic god. His origin is to be traced to the four Vināyakas, evil spirits, of the Mānavagŗhyasūtra (7th–4th century BCE) who cause various types of evil and suffering". Depictions of elephant-headed human figures, which some identify with Ganesha, appear in Indian art and coinage as early as the 2nd century. According to Ellawala, the elephant-headed Ganesha as lord of the Ganas was known to the people of Sri Lanka in the early pre-Christian era.
A metal plate depiction of Ganesha had been discovered in 1993, in Iran, it dated back to 1,200 BCE. Another one was discovered much before, in Lorestan Province of Iran.
First Ganesha's terracotta images are from 1st century CE found in Ter, Pal, Verrapuram and Chandraketugarh. These figures are small, with elephant head, two arms, and chubby physique. The earliest Ganesha icons in stone were carved in Mathura during Kushan times (2nd-3rd centuries CE).
VEDIC AND EPIC LITERATURE
The title "Leader of the group" (Sanskrit: gaṇapati) occurs twice in the Rig Veda, but in neither case does it refer to the modern Ganesha. The term appears in RV 2.23.1 as a title for Brahmanaspati, according to commentators. While this verse doubtless refers to Brahmanaspati, it was later adopted for worship of Ganesha and is still used today. In rejecting any claim that this passage is evidence of Ganesha in the Rig Veda, Ludo Rocher says that it "clearly refers to Bṛhaspati—who is the deity of the hymn—and Bṛhaspati only". Equally clearly, the second passage (RV 10.112.9) refers to Indra, who is given the epithet 'gaṇapati', translated "Lord of the companies (of the Maruts)." However, Rocher notes that the more recent Ganapatya literature often quotes the Rigvedic verses to give Vedic respectability to Ganesha .
Two verses in texts belonging to Black Yajurveda, Maitrāyaṇīya Saṃhitā (2.9.1) and Taittirīya Āraṇyaka (10.1), appeal to a deity as "the tusked one" (Dantiḥ), "elephant-faced" (Hastimukha), and "with a curved trunk" (Vakratuņḍa). These names are suggestive of Ganesha, and the 14th century commentator Sayana explicitly establishes this identification. The description of Dantin, possessing a twisted trunk (vakratuṇḍa) and holding a corn-sheaf, a sugar cane, and a club, is so characteristic of the Puranic Ganapati that Heras says "we cannot resist to accept his full identification with this Vedic Dantin". However, Krishan considers these hymns to be post-Vedic additions. Thapan reports that these passages are "generally considered to have been interpolated". Dhavalikar says, "the references to the elephant-headed deity in the Maitrāyaṇī Saṃhitā have been proven to be very late interpolations, and thus are not very helpful for determining the early formation of the deity".
Ganesha does not appear in Indian epic literature that is dated to the Vedic period. A late interpolation to the epic poem Mahabharata says that the sage Vyasa (Vyāsa) asked Ganesha to serve as his scribe to transcribe the poem as he dictated it to him. Ganesha agreed but only on condition that Vyasa recite the poem uninterrupted, that is, without pausing. The sage agreed, but found that to get any rest he needed to recite very complex passages so Ganesha would have to ask for clarifications. The story is not accepted as part of the original text by the editors of the critical edition of the Mahabharata, in which the twenty-line story is relegated to a footnote in an appendix. The story of Ganesha acting as the scribe occurs in 37 of the 59 manuscripts consulted during preparation of the critical edition. Ganesha's association with mental agility and learning is one reason he is shown as scribe for Vyāsa's dictation of the Mahabharata in this interpolation. Richard L. Brown dates the story to the 8th century, and Moriz Winternitz concludes that it was known as early as c. 900, but it was not added to the Mahabharata some 150 years later. Winternitz also notes that a distinctive feature in South Indian manuscripts of the Mahabharata is their omission of this Ganesha legend. The term vināyaka is found in some recensions of the Śāntiparva and Anuśāsanaparva that are regarded as interpolations. A reference to Vighnakartṛīṇām ("Creator of Obstacles") in Vanaparva is also believed to be an interpolation and does not appear in the critical edition.
PURANIC PERIOD
Stories about Ganesha often occur in the Puranic corpus. Brown notes while the Puranas "defy precise chronological ordering", the more detailed narratives of Ganesha's life are in the late texts, c. 600–1300. Yuvraj Krishan says that the Puranic myths about the birth of Ganesha and how he acquired an elephant's head are in the later Puranas, which were composed from c. 600 onwards. He elaborates on the matter to say that references to Ganesha in the earlier Puranas, such as the Vayu and Brahmanda Puranas, are later interpolations made during the 7th to 10th centuries.
In his survey of Ganesha's rise to prominence in Sanskrit literature, Ludo Rocher notes that:
Above all, one cannot help being struck by the fact that the numerous stories surrounding Gaṇeśa concentrate on an unexpectedly limited number of incidents. These incidents are mainly three: his birth and parenthood, his elephant head, and his single tusk. Other incidents are touched on in the texts, but to a far lesser extent.
Ganesha's rise to prominence was codified in the 9th century, when he was formally included as one of the five primary deities of Smartism. The 9th-century philosopher Adi Shankara popularized the "worship of the five forms" (Panchayatana puja) system among orthodox Brahmins of the Smarta tradition. This worship practice invokes the five deities Ganesha, Vishnu, Shiva, Devi, and Surya. Adi Shankara instituted the tradition primarily to unite the principal deities of these five major sects on an equal status. This formalized the role of Ganesha as a complementary deity.
SCRIPTURES
Once Ganesha was accepted as one of the five principal deities of Brahmanism, some Brahmins (brāhmaṇas) chose to worship Ganesha as their principal deity. They developed the Ganapatya tradition, as seen in the Ganesha Purana and the Mudgala Purana.
The date of composition for the Ganesha Purana and the Mudgala Purana - and their dating relative to one another - has sparked academic debate. Both works were developed over time and contain age-layered strata. Anita Thapan reviews comments about dating and provides her own judgement. "It seems likely that the core of the Ganesha Purana appeared around the twelfth and thirteenth centuries", she says, "but was later interpolated." Lawrence W. Preston considers the most reasonable date for the Ganesha Purana to be between 1100 and 1400, which coincides with the apparent age of the sacred sites mentioned by the text.
R.C. Hazra suggests that the Mudgala Purana is older than the Ganesha Purana, which he dates between 1100 and 1400. However, Phyllis Granoff finds problems with this relative dating and concludes that the Mudgala Purana was the last of the philosophical texts concerned with Ganesha. She bases her reasoning on the fact that, among other internal evidence, the Mudgala Purana specifically mentions the Ganesha Purana as one of the four Puranas (the Brahma, the Brahmanda, the Ganesha, and the Mudgala Puranas) which deal at length with Ganesha. While the kernel of the text must be old, it was interpolated until the 17th and 18th centuries as the worship of Ganapati became more important in certain regions. Another highly regarded scripture, the Ganapati Atharvashirsa, was probably composed during the 16th or 17th centuries.
BEYOND INDIA AND HINDUISM
Commercial and cultural contacts extended India's influence in western and southeast Asia. Ganesha is one of a number of Hindu deities who reached foreign lands as a result.
Ganesha was particularly worshipped by traders and merchants, who went out of India for commercial ventures. From approximately the 10th century onwards, new networks of exchange developed including the formation of trade guilds and a resurgence of money circulation. During this time, Ganesha became the principal deity associated with traders. The earliest inscription invoking Ganesha before any other deity is associated with the merchant community.
Hindus migrated to Maritime Southeast Asia and took their culture, including Ganesha, with them. Statues of Ganesha are found throughout the region, often beside Shiva sanctuaries. The forms of Ganesha found in Hindu art of Java, Bali, and Borneo show specific regional influences. The spread of Hindu culture to southeast Asia established Ganesha in modified forms in Burma, Cambodia, and Thailand. In Indochina, Hinduism and Buddhism were practiced side by side, and mutual influences can be seen in the iconography of Ganesha in the region. In Thailand, Cambodia, and among the Hindu classes of the Chams in Vietnam, Ganesha was mainly thought of as a remover of obstacles. Today in Buddhist Thailand, Ganesha is regarded as a remover of obstacles, the god of success.
Before the arrival of Islam, Afghanistan had close cultural ties with India, and the adoration of both Hindu and Buddhist deities was practiced. Examples of sculptures from the 5th to the 7th centuries have survived, suggesting that the worship of Ganesha was then in vogue in the region.
Ganesha appears in Mahayana Buddhism, not only in the form of the Buddhist god Vināyaka, but also as a Hindu demon form with the same name. His image appears in Buddhist sculptures during the late Gupta period. As the Buddhist god Vināyaka, he is often shown dancing. This form, called Nṛtta Ganapati, was popular in northern India, later adopted in Nepal, and then in Tibet. In Nepal, the Hindu form of Ganesha, known as Heramba, is popular; he has five heads and rides a lion. Tibetan representations of Ganesha show ambivalent views of him. A Tibetan rendering of Ganapati is tshogs bdag. In one Tibetan form, he is shown being trodden under foot by Mahākāla, (Shiva) a popular Tibetan deity. Other depictions show him as the Destroyer of Obstacles, and sometimes dancing. Ganesha appears in China and Japan in forms that show distinct regional character. In northern China, the earliest known stone statue of Ganesha carries an inscription dated to 531. In Japan, where Ganesha is known as Kangiten, the Ganesha cult was first mentioned in 806.
The canonical literature of Jainism does not mention the worship of Ganesha. However, Ganesha is worshipped by most Jains, for whom he appears to have taken over certain functions of Kubera. Jain connections with the trading community support the idea that Jainism took up Ganesha worship as a result of commercial connections. The earliest known Jain Ganesha statue dates to about the 9th century. A 15th-century Jain text lists procedures for the installation of Ganapati images. Images of Ganesha appear in the Jain temples of Rajasthan and Gujarat.
WIKIPEDIA
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Ganesha Known as Deva of Intellect and Wisdom, some differences found in Indonesia's Ganesha form, He wear skull accessories and sit on skulls
Indonesia's Sketcher Gathering #11 at National Museum - Jakarta - 14 Aug 2010
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James Little paints like no other artist. His unique wax medium and labor-intensive process have developed over decades in the studio. Karen Wilkin writes of the "ravishing physicality of Little's paintings . . . orchestrations of geometry and chroma to delight our eyes and stir our emotions and intellect."
Reading the paintings from left to right, Little employs a rhythmic sense of composition. Shapes, colors, and values all work together to energize the paintings. Little's process requires constant adjustments and an attention to detail. Given the time he puts into each work, he may only create four large paintings a year.
Writing about the "hard-edge" quality of his previous exhibition at June Kelly, I noticed that "while Little constructs his compositions in sharp angles and straight lines, his silk-like treatment of surface is uniquely his own." Little draws from a long history of pattern-making, from non-Western sources to Renaissance tilework to neon streetsigns.
jamespanero.com/writing/2013/05/studio-visit-james-little...
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This World Class attraction was everything we expected and more. Construction has just begun on a major expansion, but that has been managed in such a way that it does not in any way detract from the experience now.
This album focuses on the artwork inside the buildings and on the other interior spaces including the Eleven Restaurant and the Gift Shop. A separate album posted a few days ago is devoted to the two April mornings that we spent exploring just some of the trails that crisscross the 120 acres of Arkansas forest around the museum.
Alice Walton and her co-creative team can be proud of the vision and execution of everything on this 120 acre site.
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"Crystal Bridges Museum of American Art is a museum of American art in Bentonville, Arkansas. The museum, founded by Alice Walton and designed by Moshe Safdie, officially opened on 11 November 2011. It offers free public admission.
Alice Walton, the daughter of Walmart founder Sam Walton, spearheaded the Walton Family Foundation's involvement in developing Crystal Bridges. The museum's glass-and-wood design by architect Moshe Safdie and engineer Buro Happold features a series of pavilions nestled around two creek-fed ponds and forest trails. The 217,000 square feet complex includes galleries, several meeting and classroom spaces, a library, a sculpture garden, a museum store designed by architect Marlon Blackwell, a restaurant and coffee bar, named Eleven after the day the museum opened, "11/11/11". Crystal Bridges also features a gathering space that can accommodate up to 300 people. Additionally, there are outdoor areas for concerts and public events, as well as extensive nature trails. It employs approximately 300 people, and is within walking distance of downtown Bentonville."
en.wikipedia.org/wiki/Crystal_Bridges_Museum_of_American_Art
crystalbridges.org/nature-trails/
...
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