Awash With The Faults of Humanity: Caravaggio's Violent Life

Action fills the frame as Jesus, off center, accepts his fate with a downcast gaze. His parted lips seem to sigh in resignation. Judas still grips his master in an embrace of love and betrayal, his robes flowing in the furry of action as Roman soldiers rush onto the scene in a final decisive movement, confirming the crushing blow of Judas' deceit. A lantern, held by a likeness of the artist, casts a dramatic, harsh light that lays solidly, uncompromisingly, against thick shadows and illuminates the scene. It is an image of dread and despair where each figure is wrapped in their own gloom, their faces illuminated in the divine love of God but their hearts awash with the faults of humanity.

Appropriately titled “The Taking of the Christ,” this painting represents the mystery of the artist Caravaggio and the way he has captivated even the most contemporary of audiences; this is noted particularly by the fact that it went missing some centuries ago and has only recently been rediscovered with great enthusiasm and debate. The urge to find the hidden treasures that Caravaggio has left behind is certainly a wide-reaching result of his talent. Although little was known about his personal life—including his death—his paintings have revealed the desires and morbid fascination within society's heart. His images have been at the center of controversy during his time and during contemporary times as well. As a known murderer and a convicted felon, his life certainly reflected the violence and sensuality inherent in his work. Caravaggio's life is peppered with violent outbreaks, altercations with the law, and a strong willingness to subvert the accepted ideals of society, all of which directly influenced his art style.

A Sense of National Pride

A/N: I was a little worried about posting this essay. For one, most of you will probably find the subject matter uninteresting and skip over this post like it doesn't exist. Secondly, I felt very insecure about it. I was writing about a subject matter with which I felt unfamiliar and I worried about getting all of the facts right. My instructor gave me a 94% on it though, so I suppose I pulled it off.

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"A Sense of National Pride"

The Situation

India is still a young child in the face of independence. As the largest democratic nations, it faces a difficult task: pleasing all of its citizens, while upholding the beliefs that have shaped its culture for centuries. The history of India is crowded with oppression and hostility. From the years 1000 to 1757 the nation was under Islamic rule until the British colonization from 1757 to 1947. While under the tyranny of third-party rule, two main factions of religious affiliations arose from disaccord: Hinduism and Islam. In fact, there have been clashes between Hindus and Muslims since the 12th century. The Muslims had always been a minority, and thus naturally heedful of Hindu rule. But when, in 1915, Mohandas Karamchand Gandhi called on the people of India to unite in the face of British rule, the two groups joined together. Under a united front, India secured its independence.

However, the unity did not last long. Gandhi was assassinated because of his Muslim-friendly views and the two groups settled once again into the comfort of dissent. Since India’s independence, the tension between the groups continues to erupt periodically in bloody, atrocious acts. In the late 1980s, the concept of Hindu fundamentalism (also called Hindu nationalism) began to take hold of India’s political system and has since perpetrated these acts. Though the ideology has existed since the early 20th century, within recent years it has permeated into a sense of national pride that the average Indian citizen can display, like a badge pinned to one’s chest, or even an avatar to save the Hindu people from foreign (Islamic) invaders. As a nation and a religion that has been largely controlled and formed by foreign forces (the word “Hindu” is even a Persian mispronunciation of the word “Indus”), they are searching to take control and exert a national authority that has hitherto been underestimated.

The Reasoning

Hindu fundamentalism is a nationalist ideology that seeks to preserve Hindu heritage by converting the Republic of India into a strictly Hindu polity. However, the Hindu principles they seem to promote are influenced more by nationalism than by religion, in part because Hinduism does not have a specific sacred text to which to conform. Hinduism becomes a national identity rather than a set of rules to be obeyed. Even Buddhism and Jainism—separate religions in their own right—are seen merely as variations of Hinduism. In this manner, the presumptuous addition of the word “fundamentalism” only helps to serve their justifications, as opposed to their cause. The phrase “Hindu Fundamentalism” (or even “Hindu Nationalism”) can more accurately be replaced with “Hindu Fascism.” The tactics they employ and seem to condone are usually tinged with terrorism. Indeed, allegiance to a religious code has never been of particular importance to Hindu groups.

One such group is the Bharatiya Janata Party (BJP), or Indian People's Party. It was founded in 1980 and is one of India major political parties. They are often associated with the Rashtriya Swayamsevak Sangh (RSS), a non-political cultural organization founded in 1925 (in fact, a former member of the RSS was responsible for Gandhi’s assassination in 1948).

The Tactics

The BJP and its members have been suspected of being involved in a number of questionable activities; the most significant was a movement that culminated in the destruction of Babri Masjid, a mosque that they claimed was built on the birthplace of the Hindu god Rama. The established Muslim structure was demolished at the hands of a Hindu mob and the subsequent riots—some of the worst inter-communal violence since 1947--led to more than 2,000 deaths. Although there was certainly religious fervor behind the destruction of the Babri Mosque, the attack was, above all, fueled by the Hindu fundamentalists’ belief of the essential Hindu identity of India and their concept of Muslims as inherently foreign.

In February of 2002, hundreds of volunteers returned to Ayodhya to begin construction of the Ram Janmabhoomi temple. A train carrying activists returning from Ayodhya got into an argument with a Muslim selling tea on the Godhra station platform. The carriage was set on fire and the 58 people inside were killed. Though this was not the first incident between Hindu pilgrims and Godhra Muslims, forensic evidence indicates that the fire was started from inside the carriage. This suggests that the Hindus had started the fires themselves, knowing that the incident would provoke riots and increase the BJP’s support. And indeed: rioting began the next morning. The violence led to nearly a thousand deaths, most of which were Muslims. The police either did nothing or even joined in on the attacks. The result was a doubling of support for the BJP.

However, that is not to say that Muslims have not retaliated. A clear example of Islamic extremism can be seen in the recent bombings in Mumbai, which took place November 26-29 of 2008. There were more than ten coordinated shooting and bombing attacks across India's largest city. At least 137 people were killed and at least 308 were wounded. Among the locations that were targeted was the Taj Mahal Palace & Tower, as well as a number of popular and highly-populated establishments. Only one of the attackers was captured alive: Ajmal Amir Kasab. He disclosed that the attackers were members of a Pakistan-based militant organization considered to be a terrorist organization by India, the United States, and the United Kindgdom. The Pakistani Government originally denied any citizen involvement in the attacks. However, in January 2009 Pakistan’s Information Minister Sherry Rehman officially accepted Ajmal Amir’s nationality as Pakistani. A month later, Pakistan’s Interior Minister confirmed that parts of the attack had been planed in Pakistan and that six people were currently being held in connection to the attacks.

The Future?

As the tension between Muslims and Hindus continues to push against the fabric of India’s culture, when will the fabric be ripped to shreds, completely beyond any type of repair? The timeline remains unseen in the volatile, unpredictability of human nature. One thing can be seen though: India’s attempt to circumnavigate terrorist threats to its people. A recent indication of this is the announcement that the Board of Control for Cricket in India has decided to move the second season of the Indian Premier League (IPL) outside of India. The dates of IPL are in concordance with a major upcoming election and some fear an attack by political, pseudo-religious extremists. Negotiations led to South Africa as the chosen location. Though the full consequences of this decision remain to be seen, some would say that the IPL is giving into terrorism. However, this decision shows political maturity; it shows a knowledge and understanding of the threat at hand. Above all, it shows a desire to preserve the Hindu way of life in a seemingly more stable maneuver than what has been previously executed.

A Leaf, A Flower, A Fruit Or Water

“A Leaf, A Flower, A Fruit Or Water”
The Bhagavad Gita and Global Warming

The Conflict

The Earth is a precious resource, providing nourishment and ensuring the constant flow of life. As its inhabitants, it falls on humanity’s shoulders to preserve and protect the environment. But the costs of limiting industrial emissions of greenhouse gases, as well as adopting alternative energy sources, would be substantial. Should we bother? Although we are already noticing the potential disaster that global warming will cause, will it seriously affect our society within our lifetime? The timeline may not be static, but it would certainly take decades for our lifestyles to be severely impacted by this phenomenon. If we attempt to counteract the effects now, our fragile financial structure could fall and many more would suffer immediately for our good intentions.

The Answer

The Bhagavad Gita, or “Song of the Lord,” is “essence of the teachings of the Vedas and Upanisads.”* It is regarded as the most important scripture within Hinduism and can be interpreted in many different ways. Indeed, it can be read as a realistic account of fratricidal conflict or even an ethical tale of good and evil. On a more spiritual level, it can be seen as a way to eradicate one’s ego to achieve certain liberation from the embodied self.

As the poem begins, two opposing armies are preparing to fight a civil war. On one side, we have the five Pandu brothers, the most notable of which is Arjuna. On the other side are their cousins. Arjuna has been chosen to start the battle but as he looks upon his adversaries, he can see family members, childhood friends, and mentors. The sight of such familiar faces weakens his resolve to fight and he would rather renounce society than kill his family and friends. Although it is clearly his duty to fight this war—his duty to maintain society and liberate this kingdom from the oppressive rule of his cousin—he will be killing his relatives and destroying the society his is trying to preserve. He is unsure of what action to take and seeks the advice of his charioteer and mentor, Krishna.

Krishna is the king of a neighboring town, but also an avatar of the God Vishnu. The conversation he has with Arjuna makes up the text of the Bhagavad Gita. The message relies on the idea of an ultimate perspective: the atman (soul) is permanent, while the body is temporary. The body will die, but the atman cannot be killed nor can it kill. The roles that we play within life are necessary to ensure the continuance of society but they are merely transient. It is an illusion: maya. We must view our deepest, inner self as unembodied consciousness and give up all desire for results. Remove your ego and act for the good of the world—not individual interest. It is not the action that we must forego, but the egotistic attachment to the eventuality of the action.

Furthermore, those who act in unattached selflessness worship God in any form: the supreme God. Devoting our actions to God in this manner will bring knowledge to our conflicts. Quoting the Gita directly,

Whoever offers, with
devotion, A leaf, a flower, a
fruit or water— That offering
of devotion From the pure in
heart I accept.
(9.26)**

As long as our actions are made without narcissistic intentions and in the spirit of devotion to the supreme God, divine power will guide our way and overcome any wickedness that seeks to subvert us.

The Solution

Applying the message from the Bhagavad Gita can solve the conflict between global warming and the financial situation. By accurately viewing the financial crisis as a purely materialistic problem—a temporary issue—it is obvious that, as living beings and inhabitants of the earth, protecting the environment should take precedence. The economy is a man-made construct that can be likened to the embodied self, while the environment is a universal thing that lives and breathes without the conceited entanglements of the human race.

Worrying about our own self-imposed systems shows attachment to the physical world—which is temporary. Although the earth is something physical, the eternal cycle of life that it nurtures is paramount to the manufactured society that we would otherwise be trying to uphold. Therefore, we must act to protect the environment without concern for the financial repercussions. In a broader sense, we must act to uphold all forms of life—not just the human race—and by doing so devote our intentions to God.

The Conclusion

I think the ideals brought forth by the Bhagavad Gita would be beneficial for some Western conflicts. From a contemporary viewpoint, the message has many facets and its multiple interpretations broaden its possible relevance. Likewise, the universality of the tale ensures the timelessness of the story. Such beliefs have the habit of transcending the human psyche to penetrate our inherent need for understanding and knowledge.

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*The Indian Way by John M. Roller p. 189
**Translation from The Indian Way by John M. Roller p. 205

"It's Goo Goo G'Joob"

“It's Goo Goo G’Joob”

When The Beatles first released the song “I Am the Walrus,” it was, at once, a strange conglomeration of pop culture and references—a whirlwind of seemingly nonsensical words that equally charms and confuses. In the year 2007, the movie Across the Universe was released. Using songs by The Beatles, the script constructs the love story of Jude and Lucy and reflects the culture of the 60’s (circa Vietnam). The movie features remakes of classic Beatles songs, some resembling the original with unerring respect while others deviate from the creative with questionable results. “I Am the Walrus,” in particular, is reconstructed with the help of musician Bono (lead singer of the alternative rock band U2) and, on the surface, appears to respect the original work. However, listening closely, the tempo is slowed down, the singer’s voice is apathetically boorish, and the lyrics are unusually altered, giving the song an entirely different feel and even a different—and very negative—meaning.

Listening to the original version of “I Am the Walrus,” the pace of the song is steady and clear. The rhythm is controlled, but still retains a looseness that allows the words to flow effortlessly—and expertly. In the movie version, the notes swim through a Technicolor ocean, trying desperately to intensify the psychedelic aura of the words. It succeeds, perhaps, in its visual format; yet as an auditory piece, the song is no longer an equal blend of silliness and bravado, but a weepy façade of a counter-cultural figure.

Secondly, John Lennon’s voice is distorted; yet, the honesty is still heard in the phrasing and pronunciation of the lyrics. In the newer version, the listener is left with Bono’s thinly controlled whine and unsatisfying hippie impersonation. He squeezes the sounds out with too much effort, and, as a result, the tone slides along clumsily; his performance becomes strained and awkward, and downgrades the original enigmatic tone of the song. The persona of the singer becomes stereotypical. The original honesty—the endearing quality of the song—is lost.

Finally, the main injustice of the cover is the anomaly of “koo koo kachoo.” Originally, John Lennon chants the phrase “goo goo g’joob” (thought to be inspired by James Joyce’s Finnegans Wake). Although it is commonly misheard as “koo koo kachoo” (a phrase that is actually featured in “Mrs. Robinson” by Simon and Garfunkel which was released just months after “I Am the Walrus”), the difference is unmistakable if one listens carefully. By mispronouncing one phrase, Bono opens the question of intent: why? Besides being easily noticeable, the knowledge of the correct phrase can be accessed via the Internet and various Beatles anthologies. If the mistake was purposeful, was he trying to make an allusion to “Mrs. Robinson”? The movie’s inspiration is The Beatles; to veer off course in such a way is confusing and irksome. It takes the experienced listener and diverts their attention away from the main story. Even more insulting is the thought that Bono is merely ignorant of the mistake. If so, his musicianship could be debated. As a professional artist it is his responsibility to treat the derivative work with certain veneration. Perhaps he was too lazy to do the research (i.e. listen to the original song)? In this case, Bono’s performance did not live up to the standard The Beatles created.

In summation, what was once a quirky statement on humanity’s constant need to find meaning in everything becomes an almost mocking rendition of, not only the original Beatles creation, but also of the 60’s. By altering the tempo and lyrics, the song loses the very essence of its purpose. The singer’s attempt to personify a counter-cultural figure is cringe-worthy and laughable at best. Bono’s effort to recreate a classic failed because his alterations did not enhance the original foundation that John Lennon built: they depreciate the spirit of the song and the culture that it represents.