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| Wednesday, 7 April 2004 |
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Mantegna's passion for antiquity by Gwen Herat Many local artists and art critics would know very little about Andrea Mantegna who lived in the 15th century and rose to be one of the remarkable and outstanding painters who left his signature that has not been touched by the vast number of Italy's later famous artists because he had his own style and inspiration to do that stemmed from antiquity (not at all my cup of tea, though).
He touched the lives and hope of all political issues of his age that were frequently decided on battle fields. They crept into his art but not deliberately nor with a purpose but as he advanced in his paintings, he turned very antique as though by a presumption that he was to leave behind Italy of his time on records. And six centuries later, he has been proved right by virtue of his wisdom. But Mantegna is not at all a popular painter today judging by the world renowned artists who followed him, especially from Italy. "Triumph of Carsar" which he painted in 1485 was one of his celebrated work of art. In the same year Mantegna was to witness the capturing of Vienna by Corvinus and Henry Tudor crowned the king of England after a blood bath. These may have had an impact on his mind because from what I observe, his paintings took on the colour of red very prominently. I may be wrong but if you are a Mantegna fan, you are bound to agree. This could also have stirred his imagination to develop a passion for the art of antiquity. It was the eccentric step father of Mantegna who fostered his interest in classical culture that prevailed in Padua where he was raised and popularly known as the intellectual centre of northern Italy. He combined imagination and antiquity forms with absolute technical perfection that made him a much sought after painter of the day. He was not without inspiration because Mantegna had a sound archaeological knowledge with interest in classical inscription. He had many patrons to guide him as he quickly settled down in Mantua.
His artistic mastery was so brilliant that he was honoured with the distinguished patronage of the Gonzaga Court and he became its court painter. He was also summoned to work for Pope Innocent VIII in 1488. He completed the Papal Chapel and returned to Mantua in 1490. Ambition Andrea Mantegna was born in a small town north of Italy in 1431. His father, Biaglo was a carpenter who could not afford his son's ambition of becoming a great painter and also to give him a solid education. He was lucky enough to have been adopted by the artist Francesco Squarione who was a mediocre painter and eccentric too. He saw in Mantegna a great artist of the future when he was only ten years old. Apart from Mantegna he had several 'adopted' sons such as Carlo Crivelli and Marco Zoppo who too reached to be great painters. Of course, Squarcione shrewdly exploited and manipulated for his own gains. From these three painters he made handsome profits for himself. But everything was not smooth for Squarcione when in 1447 Mantegna realised how his adoptive father was playing out his earnings when both of them were painting together. Only 17 years old and after violent quarrels, he took his adoptive father to court over the terms of his adoption. The court filed on Mantegna's behalf and Squarcione was forced to recognise his son's independence and allowed him to keep his own earnings.
Thus he was able to inscribe his major works. With his new found freedom, Mantegna joined up with Niccolo Pizzolo and along with two leading Venetian painters, were contracted by the Ovetari Chapel in Pauda. They painted the lives of St. James and St. Christopher. With these assignments, Mantegna became famous not only in Italy but all over Europe. Mantegna married Niccolosia Bellini and used her money to further his independence. Niccolosia was the daughter of famous artist Jacopo Bellini whose wealth and position was sought after by many but Bellini knew the potential of the already famous young artist Mantegna and decided to give his daughter in marriage to him. He too already had two famous painter sons, Giovanni and Gentile. Experience Joining this famous family made things far more easier for Mantegna. He was able to travel far and wide gaining more experience as well as popularity. His paintings were much in demand and was commissioned by the nobility. When Mantegna returned to Mantua in 1490 a pleasant surprised awaited him. It was during this time that the court of Gonzaga was firmly under the influence of Issabella d'Este, the new bride of Francesco. She happened to be a very accomplished young woman with refined artistic taste which Francesco lacked. She was formidable and independent. However, Issabella dealt imperiously with the artists of her court and though she appreciated Mantegna, she showed little or no sympathetic respect which he had received from his earliers patrons. Issablella was the arrogant daughter of the Duke of Ferrara whose court was famous for its discerning patronage of the arts which she cultivated. She also had a chip on her shoulder when it came to Mantegna in whose possession was the famous and treasured bust of Empress Fautina. He offered it to her because by then he had almost been reduced to a pauper with death staring in the face. Issabella haggled ungallantly with the fatally ill Mantegna and eventually gave him the asking price just six weeks before he died. He parted with his treasure with tears in his eyes. Two weeks before he died, his will was drawn setting 200 ducats for the decoration of his memorable chapel in Alberti's great church. Mantegna died on 13 September 1506 at the age of 75 and was given a ceremonial burial in the church of St. Andrea. Few years later Lodovico Aristo, famous poet and dramatist immortalized three 15th century artists in his narrative poem. Orlando Furioso and he chose Leonardo da Vinci, Giovanni Bellini and Andrea Mantegna (the last two being brothers-in-law). ##################### Creative communication through supplementary readers Books on focus by Prof. Sunanda Mahendra
As a result of scientifically planned supplementary readers both the students and teachers could enter into a world of wonders, and that is a must for nurturing a better innovative education. Today, the central aim in passing examination is visualized as going to tuition classes which has become a must at school level. Recently several educationist took the vision of writing supplementary readers for school going generation as a helpful guidance to stimulate their awareness. The supply of books in the form of 'reader' has been a traditional trend, now lost in our own context, perhaps as a result of the advent of electronic media and the use of the computer. Instead of the prescribed texts and the few approved books, the student should have the opportunity to enter into a further explorative world more creatively. In this context I am reminded of a regional book launch, held at Ambalangoda Town Hall. A teacher of art at school level one Chinta Palika Chitravira, brought out her Sinhala supplementary reader titled 'Situvam Sendella', meaning a panorama on art and sculpture, written with the 5-10 graders in mind. The writer-cum-teacher who has sufficient experience in teaching 'creative skills' (nirmana kusalata) for children at primary level is seen with a new vision in her introduction of the subject material utilized in the text. The underlying factor is the aesthetic sense in education where she aims at presenting historical, archaeological and literary knowledge on the places of value in cultural heritage. Research Though quite a number of high flown scholarly research books have been written on these places, this book attempts to draw a synoptic picture of such places and their significance. One good example is the explanation of the significance of the moonstone (sandakadapahana) which was one of the pioneer insights made by Prof. Senerat Paranavitana, long time ago, and became a subject of symbolic study, in archaeology. Prof. Paranavitana's research article first appeared in English and later translated into Sinhala, once by himself, and then by a few others. Chinta Palika Chitravira in her book attempts to present the very same study from a different point of view having the young student in mind. Significance As stated earlier, the book is designed as a supplementary reader, which include 84 short chapters, tracing the historic significance of sculpture art and heritage found in such places, as Anuradhapura, Sigiriya, Hindagala, Polonnaruwa, Dimbulagala, Kelaniya, Kandy and many more places. The student is given a handbook or a reference manual, the value of which would have been increased if an index is added, perhaps not seriously regarded as a necessary factor. Quite a number of illustrations and sketches are included which enhance the value of the reader. As prescribed texts cannot undertake all these, aspects of innovations, I feel that teachers should take this educational mission much more seriously. In this context I am reminded of a series of supplementary readers on Sinhala folk tales (jana katha) designed by the National Institute of Education (NIE). I am not too sure as to the progress of the supplementary reader project of the NIE. It's a pity to find that even being funded heavily most innovative creative projects are made to undergo an unnatural death. Perhaps the creative necessity is the guiding philosophy which is to be kindled. Publisher S. Godage says he has obtained the services of well-trained teachers and writes to design supplementary readers at all levels of education, inclusive of science explorations, folklore, simplified classics, handbooks and manuals on all subjects, biographies of leading local and world personalities, books on positive thinking, and do it yourself readers. As we live in a world of inter cultural exposure mere textual knowledge to pass examinations becomes a limited exercise. As Aristotle said, 'It is the mark of an educated mind to be able to entertain a thought without accepting it.' This age old dictum stands for all times especially in creativity. ##################### Towards a harmonious relationship Gleanings by K.S. Sivakumaran Welcome back to this weekly column. A new government is installed and congratulations. There are miles and miles to traverse and a lot of things have got to be done quickly and in short time. Time is indeed very short. Let's seize the hour. The priority is going to be the reawakening and understanding of human relationships. The human condition right now in our blessed island is in a pitiable state. If the state is not to wither and to be kept intact, the primary task obviously is to amicably settle the festering decay and to halt the falling apart of what legitimately is ours of the discontented divide. The myopic perception of supremacy and rabid communalism has led us all to decades of disintegration. Let's remind ourselves that this is a new world of the 21st century and a global outlook is an absolute necessity to keep abreast and survive in this global village. Outmoded and archaic notions of pettiness will not lead us anywhere. And we will remain a static nation of zombies. Hence a harmonious relationship among each and everyone in a multiethnic nation should be immediately restored. Culture, meaning intellectual development and refined taste towards anything not inherent within us but having affinities, in the form of the arts and literature, could certainly lead us all to the ultimate understanding that we are all ONE. Once this is understood, the negative element within us would gradually dissolve itself. All spiritualists cry in unison that love and not hatred is God itself. Pride of our own either in achievement or that is inherent as virtues in all of us is a good thing. But pride that is vainglorious comes out of ignorance - not knowing the 'other'. It is that that should be decried. The chauvinists, the mono racists, the megalomaniacs, the tyrants, the insular nationalists, the frogs in the well diehards, the pseudo patriots - these are the lot who are adamant and refuse to learn from the past to shape the present and the future. The ultra nationalists and the fanatically religious diehards and the splendid isolationists are so feeble as to abhor progress and wish to remain in the dark caves of total ignorance. Ignorance is bliss seems to be their contention. The old saying pen is mightier than the sword is true even in this age of modern lethal weaponry. Intellectuals, artists and artistes, writers, academics, professionals - all taken together could be mightier than any unscrupulous politician. We should weed them out and get the support of enlightened and world view politicians and statesmen and stateswomen to build up our nation. We can do that. We should all pool all our resources, irrespective of any variations of the human form to befit us in a skilled and technologically developed world. There is too much of an outmoded academic learning in our country, whereas the world outside, not necessarily the one in the west, is progressing swiftly. Our academic goals should be reinvestigated and an overhauled educational system should be put into practice. One feels that Sri Lanka had been an anachronism for many years passed, even though we boast ourselves as a glorious developing nation. We must do some self-searching to know exactly what we are and who we are. Mere resting on past laurels and the golden age of ancient civilization and fabricated historical evidences are not going to do anything good. Sometime I feel why South Asia, particularly Sri Lanka is lagging behind even South East Asia in contemporary development. As a Sri Lanka born individual I feel envious of the progress in certain areas in other Third World countries in the region. We have wasted so many decades in wallowing in meaningless imbroglio. Cultural literacy The knowledgeable among us might have had an acquaintance of an invaluable dictionary of cultural literacy. This book can enlighten us and update information we should know in understanding human relationship. Going through the new revised and updated edition (2002) of 'Cultural Literacy', I found it exhilarating literally. The dictionary is compiled by E.D. Hirsch, Jr., and Joseph F. Kett, and James Trefil. The chief compiler, Hirsch Jr in his preface notes that 'the concept of cultural literacy implies a national culture... and the principle of cultural literacy is implicitly international. ...people within each of the national communities are bound together not just by political institutions and laws, but also by shared values and allusions and a shared language... these shared meanings are essential for communication inside our nation' (meaning America in this instance). There are many valuable and realistic points that the compiler makes in this dictionary. He emphasizes on the absolute necessity to read. The book is based, he claims, on well-established findings of linguistics and cognitive psychology. There are about 7000 entries in this edition. Science, technology, history, geography and politics are covered. Basically this edition is directed to American students and yet we can gather a lot of information from this book. Compilers I was eager to find out what the compilers say about Sri Lanka. But sadly it was very brief and deduced to a superficial observation. This is what is said: ...marked by hostility between its Buddhist Sinhalese majority and Hindu Tamil minority'. It's true that there is some sort of hostility between the two major communities in the island. But it is not strictly on lines of religious differences. There are people professing different denominations among the Sinhalayas and also among the Thamilians. Had the compilers said that the differences are between the communities, it may have sounded valid. And again not all the members of the majority Sinhalayas and the majority of the Thamilians are harbouring hostilities. Only a few had been, but there is hope than despair to mend fences. I sincerely hope that this ' hostility' will gradually wade off when new knowledge on many matters override the inflexible and stubborn lot. Citing the conception identified by Benedict Anderson in his book, ' Imagined Communities', Hirsch Jr explains that 'Nationalism is an aggrandizing, tribalistic sentiment that defines one's own group as opposed to alien groups, which are seen as potential rivals or enemies to be overcome or excluded. Patriotism, by contrast, implies love of country without necessarily implying hostility to anybody else' May I say that I love to be called a patriot rather than a nationalist because I love the humankind and believe that love is God. Translations One way of sharing values and intrinsic culture is of course through language. But we Sri Lankans have a language problem. Sinhala (by virtue of the fact that about 75 % of our people speak that tongue) is the medium of communication particularly in the lower half of our little island. And Thamil is the medium of communication in the upper half, particularly in the north, east and the hill country regions of the island. And that number is about 25% of the population. After the hastened and un - accommodative 'Sinhala' only policy since 1956, those who knew a common shared language, which was English, has drastically dwindled to less than 5 % of the population. This was damaging and generations of young people became totally insular, parochial, regionalistic and lacked world knowledge. Handicapped by this inadequacy and ruthlessly exploited by selfish and one-sided nationalists, the youth of the country from all regions became ineffective in understanding the 'other'. While more than 800 million people of the world understood the value of the English language and went ahead in understanding the present world, Sri Lankan waves of younger generation missed that opportunity. Being proud of the indigenous languages and culture is admirable indeed, but it is not enough to survive in this fast changing technological world. However the expatriate children of Sri Lankan parents even master the English language and are on par with their counterparts in their emigrated countries. Ultra nationalism, which is damaging and dangerous, result in ignorance and naturally promotes hostility. So, what should be done is to gradually reintroduce English as the medium of instruction from the KG, at least in urban schools, if not in rural schools, where facilities to teach in English is not viable. Like the private international schools, the public schools too should make English as the medium of instruction or at least for the start , make English as a compulsory subject. Why I say this is that except for a few, the majority of the Sinhalese people do not find learning Thamil a necessity and the Thamil people have the same attitude in learning Sinhala, although to survive in the southern parts of the country they are compelled to at least speak in Sinhala. This is the core element of the ethnic tension. The people born after the 1950s have developed a prejudicial stance of the 'other', over the years. Even if the Thamil people are willing to learn Sinhala and reciprocate the magnanimity of the Sinhala people, a majority of the latter do not seem to be interested in knowing anything about the Thamilians and treat them as 'aliens', even though they may associate with the Thamil people. This attitude of the majority of the majority community cannot be blamed because this indifference is deep rooted. That is why, in the field of literature to take an example, there are more translations of Sinhala fiction in Thamil than translations of Thamil fiction in Sinhala. Many Sinhala readers absolutely do not know anything about Sri Lankan Thamil Writing. They think that it is a segment of Thamil writing in Thamilnadu state in India and therefore they remain disinterested. Until such false notions change, we will still remain ignorant and uneducated. Writers from the Burgher community (Carl Muller and Lynn Ockersz) had to write reviews in appreciation of the translations of the Thamil stories in the collection. 'A Lankan Mosaic ' Talking of translations of Thamil stories into English, one remembers the late bilingual editor of international repute, Denzil Pieris published a few of them in the Sunday Observer in the 1950s. A.J. Canagaratna and S.Sivanaygam did a wonderful job doing the translation. I have referred to this in an earlier column. Similarly there were translations published from Sinhala into English. Among some of the earlier translations from Sinhala into Thamil were Sarojini Arunasalam's translation of Munidasa Cumaratunga's 'Magul Kaema' as 'Kalyana Chappadu', 'Hathpana' as 'Chethu Pilaitha Chinnasamy, and 'Heen Saraya' as ' Meliysar Midduku'. A Thamil pandit, T. Kanagaratnam attempted to translate modern fiction from Sinhala to Thamil and from Thamil to Sinhala. 'Sethu Bandanam' was a collection of translation of 12 short stories from Sinhala, which included fiction by Martin Wickramasinghe, Ediriweera Sarachchandra and A.V. Suraweera among others. The late Islamic scholar M.M. Uwais put into Thamil Martin Wickramasinghe's 'Gamperaliya' as 'Grama Piralvu' Works by K. Jayathilake and Karunasena Jayalath were translated into Thamil by Thambi Aiyah Thevathas. There are a number of Sinhala writing that have been translated into Thamil and published in literary Thamil magazines in Sri Lanka. But only a handful had been translated into Sinhala. It's a pity. Literati Lack of translators from Thamil to Sinhala is not the only reason, it is more a disinterestedness on the part of the Sinhala literati and the readers to know about their own bretheren. It's true that a couple of Thamil epics, 'Silapadikaram' and ' Manimehalai' earlier were translated into Sinhala by Hisselle Dharmarathana Thera. A few short stories by S. Ganeshalingan were put into Sinhala by Ranjit Perera under the title 'Aluth Satanpata'. The late K.G. Amaradasa translated a few short stories into Sinhala. T. Kanagaratnam again made an attempt to translate Lankan Thamil short stories into Sinhala under the title 'Demala Keti Kathawa'. If I may say so, I have myself translated from English into Thamil poems by Wimal Dissanayake, Anne Ranasinghe and others and translated into English short stories in Thamil by Sutharaj, Raja Sri Kanthan and S. Ponnuthurai. I have also translated into Thamil articles in English by Regi Siriwardena and Mervyn de Silva on Ezra Pound, D.C.R.A. Goonathilake and Ariya Abeysinghe and Iranganie Abeysinghe on English writing in Sri Lanka. I have also translated from English my own interviews for 'The Island' Culture page into Thamil. These include interviews with Ediriweera Sarachchandra, Siri Goonasinghe, Tissa Kariyawasam, Sugatahapala de Silva, Henry Jayasena and others. These were published in Lankan Little Magazines in Thamil. A few of my articles in English have been translated into Sinhala by Susil Sirivardana and Piyal Somaratne and published in 'Mawatha', 'Navaliya' and an interview with me was published in 'Silumina'. I don't feel immodest to say that I have introduced Sri Lankan Thamil writers and reviewed their works in English for a long period of time and similarly Sinhala and global writers into Thamil. And yet partisan Thamil and Muslim writers who attempt to write in English fail to acknowledge me even though they receive favourable reviews from me. It was only S. Ganeshalingan reviewing my Thamil books in 'The Hindu' of Chennai, did acknowledge my contributions. I feel ashamed to talk about myself, but yet I had to put things on record. I must also add that some of the academics who have recently caught space in a few Thamil Nadu Little Magazines conveniently ignore many Lankan writers and promote their own cliques or coterie and give only a one-sided picture and claim to be literary critics. This is indeed sad. S. Yesurasa, a poet and short story writer, however was an exception. Well, that's part of the Thamil Literary Scene in Sri Lanka. |
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A leading local educationist once told me that one of the reasons why
most school boys and girls find their subjects 'boring' or 'dull' or
'difficult to grasp' is due to the lack of a creative vision in teaching
and learning. When asked as to how this problem could be addressed, the
learned person took me down the memory lane, where most so-called
qualified people were fostered on supplementary readers in each of the
subjects selected for their examinations.
