One picture is worth a thousand words. A proverb made in China, no less?

Reading about Sergey Brin’s “epiphany” concerning a new language of digital communication http://nyti.ms/1a4IAGu took me to my early days in advertising. There used to be an ongoing argument between writers and art directors about the relative prominence for copy vis-à-vis the pictorial elements in print ads. “One picture is worth a thousand” used to be the favourite last word on the subject uttered by the commercial artists some of whom fancied themselves to be Gauguins, van Goghs, Cézannes and Warhols of the ad world. I must confess, at the cost of sounding like a condescending snob, that not even two or three out of a score of them had even heard the names. The writers, on the other hand, were comparatively better informed. They would at least have taken the trouble to browse through the horrendously expensive, large-format, hard-bound tomes on occidental art direction strewn about in the studio space while waiting patiently for the nose-in-the-air art directors to give them a few moments of their precious time. This apparently was also the often uttered battle cry of marketers against competitors wielding catalogues as their marketing weapon and in similar skirmishes in the US marketplace in the early 20^th century. http://bit.ly/16YUXCi  This reminds me of what Ivan Turgenev wrote in Fathers and Sons (1862): “The drawing shows me at a glance what would be spread over ten pages in a book.” http://bit.ly/14XxHDk Turgenev, in case you missed it, was the “father” of the term “nihilism”. And, the just cited remark by Bazarov, the chief protagonist of Fathers and Sons who was a nihilist and a medical student, was made in connection with the geological formation of Saxon mountains – a conversation ploy he employed with his friends while feigning no interest in art. This is the right moment, folks, to hark back to Brin’s epiphany. It suddenly dawned on him that, in a digital milieu where Twitter posts are “hyper-abbreviated”, a single photograph clicked on one’s mobile phone was eloquent enough to answer a textual query – without a textual or verbal addendum.  Pictures have become text-substitutes, in short. Talk of word pictures? It’s happening here and now. So, photography is no more only for keeping a record of the past. Instead it is used to record this moment. A mobile photo messaging app for Android called Snapchat http://bit.ly/12T8Ayn lets a cellphone user shoot a picture or a video, send it to a friend and control how long it will be visible (up to 10 seconds) after which it vanishes forever as if it never existed in the first place.  Twitter’s Vine is happy with a 6-second lifespan for the visual while Facebook’s Instagram stretches it to 15 seconds. Finally, to place the matter in the larger perspective, think about what Guy-Ernest Debord wrote http://bit.ly/1a7p9Nr in The Society of the Spectacle, supposedly the blueprint for the Parisian student revolt of 1968: "The spectacle is not a collection of images, but a social relation among people, mediated by images." This was one whole year before the uprising. In the same book, he also wrote: "In societies where modern conditions of production prevail, all life presents as an immense accumulation of spectacles. Everything that was directly lived has moved away into a representation." Technology has finally made sense of his vision. Or, so it seems. 

Fin de siècle.

The French, they say, always have a propensity to put across things rather stylishly. Literally speaking, “fin de siècle” means “end of the century”. The phrase contains a hint of a suggestion, though, of the end of an era and the onset of the coming one as well as of a time of degeneration and a time of new beginning. In a broader and worldlier context, it connotes a sinister mixture of decadence and opulence. All of which sounds a mouthful and bombastic and pretentious. Reading Hanif Kureshi’s The Buddha of Suburbia (Faber and Faber, London, 1990) is one entertaining way to get an insider’s view of a fin de siècle. The Whitbread Prize winning novel is set in a decaying London just before the onset of Thatcherism when Britain was said to have become totally "ungovernable”. The protagonist, Karim Amir, a second-generation British-Indian, is the bi-sexual son of the Buddha of Suburbia, Haroon ("Harry") Amir, who had emigrated from India in the late fifties or early sixties. Pop music in the times of the Punk Rock supremacy, theatre, art, deceit, fast-changing sexual mores, race relations, fake gurus, social climbing and “moving away” from the decaying suburbs are what The Buddha of Suburbia deals with in an often farcical vein.

The more, the less sexier?

I recently read somewhere a Brad Pitt interview where he had said that Jesse James was one of the earlier celebrities in America in the times of Mark Twain. Then celebrities used to be few and far between. He was talking in the context of his latest film, "The Assassination of Jesse James by the Coward Robert Ford". He added that, even in those days (at the cusp of the 19th and the 20th centuries), there were tabloids and a lot of sensationalizing and hype. Remember this is "the apex of celebrity" http://digbig.com/4xrch talking (Brangelina, no less). He ought to know. What he was saying in fact is that now that there has been a celebrity population explosion, being a celebrity does not have the same value it used to have in the times of Twain and the James Brothers. It has been considerably devalued like the rupee or the dollar. Remember, though, that in those days, the population of the US of A was a mere 76,094,000, according to the US Census. http://digbig.com/4xrcj. It quadrupled to 305,397,000 by 2008. http://digbig.com/4xrck. Common sense suggests that the demand for celebrities must have gone up too, what with the population of tabloids and fanzines and fan websites having soared up as well. In other words, there being more worshippers, there is a demand for more icons in every conceivable field: movies, theatre, ballet, television, music, sport, fashion, literature, art, science, you name it. This may sound like specious reasoning, come to think of it. Speaking for myself, celebrity antics leave me cold. But then I am in the minority. When I look at the way celebrity gossip is manufactured and lapped up and celebrity is used to sell products, though, even I have to agree that celebrity is here to stay for a long, long time to come.

Pain and suffering.

Is Art always and without exception a child of pain and suffering and deprivation? Can an artist never be someone who has had a normal – even a “boring” – childhood as Alan Bennett has repeatedly pointed out? An artist as a tortured soul suffering in the Nether World is the fashionable take and a much touted figment of popular imagination as well as a conscious and deliberate media spin. A deprived background adds a dramatic edge to the story no doubt but need not be the fact of the case. Sunil and Nargis Dutt surely did their best to give Sanjay a happy childhood. He turned out the way he did despite it. Now there is a media conspiracy to whip up sympathy for him by projecting him as a tortured but noble soul loved by one and all. His recent Gandhigiri-spouting Munnabhai screen avatar is put forward as an additional proof of his being a good but misunderstood human being. Even if all this is taken at face value, does it condone his role in the Mumbai blast case? I no longer belong to the eye for an eye school. But the Indian State surely cannot afford to take a lenient view of the digression and make an exception for an individual citizen for the sake of its very existence. That’s the way the cookie crumbles as the saying goes. However, the point I’m making is that the art born out of suffering seems to be a false premise. Just as much as the rosy-hued portrayal of an artist as a rootless person, a born expat or émigré, an outsider – the other trendy self-delusion much favoured by Salman Rushdie – happens to be. Art can be a way of earning money like anything else people do for the same purpose. If you happen to be good at what you do, it may even turn out to be a fairly lucrative and comfortable way of doing so. And who knows Time may decide to forgive you all your trespasses and faults as it did Yeats in Auden’s view:

Time that is intolerant
Of the brave and innocent
And indifferent in a week
To a beautiful physique

Worships language and forgives
Everyone by whom it lives;
Pardons cowardice, conceit,
Lays its honours at their feet

Time that with this strange excuse
Pardoned Kipling and his views
And will pardon Paul Claudel,
Pardons him for writing well.
http://www.serve.com/Lucius/Auden.index.html.

Truth to tell, there was a time in my life when I too flirted with the artist-as-a-tortured-soul and artist-as-an-outsider self-delusion. I even affected what I thought of as an arty mode of dress, khadi kurta over denim jeans. (I was no stranger to jeans of course as I had adapted them as my favourite garment of comfort in my early youth. http://popgoestheslop.blogspot.com/2007/02/gruelling-test.html.) I also started frequenting art shows and craft stores regularly. I used to visit Contemporary Arts & Crafts when it was a first-floor walk up – with a wooden floor and down-to-earth prices – opposite the Bombay University near Kala Ghoda as well as the old Bombay Store on Phirozshah Mehta Road. I was a regular at Wayside Inn, another Kala Ghoda landmark that disappeared quite recently. Arun Kolhatkar and George Fernandes too used to frequent the moderately priced eatery. More truth to tell, I was attracted to copywriting because I thought it was a creative field. Along the way, I dabbled in writing for children and was successful at the very first try. The ditty book I did with Sanat Surti (I See, I Think, I Sing) published by Thomson Press as a Sunflower Books paperback in 1972 won the National Book Trust Award. The second book (The Cloud & the Kite) – we tried selling it to a Japanese publisher – never made it. I lost the comprehensive dummy of the book soon and along with it the children’s writing yen. I continued to do well at copywriting and won a few awards as well, though, fortunately having shed the copywriting = art notion. It’s just business writing – a fairly comfortable way of earning good money if you’re good at it. Experience shows that the Auden hypothesis applies to good copywriting too. Amen to that.