Ravi Agarwal, Else, all will be still, 2013-2015. Courtesy the artist

Ravi Agarwal, Else, all will be still, 2013-2015. Courtesy the artist

Ancient Sangam Tamil love poetry (akam) for example, reflects such subjectivities. It relates five physical landscapes (
kurinji – mountains, mullai – forests, marutam – agricultural lands, neithal – sea, palai – desert) to five interior ways of  feeling (sexual union, yearning, sulking, pining, separation). Some tribal societies “inherit” the planet for the future, they do not “own” it as private property. Alternative imaginations and other relationships with nature can temper our actions, shifting the paradigm from certainty to creativity. Ideas about science, economies and futures need to be put on an equal footing alongside other ideas like mortality, fragility, vulnerability, balance, equity and democracy.

Besides this documentation, the works which resulted are an outcome of my struggle to comprehend the times I inhabit. They are based on encounters in a fishing village near Pondicherry, where fishermen friends helped/are helping me navigate new waters.’ The ever changing sea led me to these explorations. There is urgency in the air. Else, all will be still.


Ravi Agarwal, Alien Waters, 2004-2006. Courtesy the artist

will close in.

Ecological time is mysterious. It never reveals itself. How does ecology change—in a dialectical Darwinian way—over many lifetimes, before any adaptation occurs, or has that all changed with the advent of man. Are we truly in the age of the sixth extinction caused by humans? Faster than mutations. Then surely this is not what was meant by evolution. What role can the nuclear bomb as a destructive  power have in such a scheme of things—surely none, compared to the combined power of all of us? Possibly this time we as a species have changed the order of business—the fine balance.

Possibly it is worse, since we could be caught up in the web of  language itself, and what it signifies as “nature.” Do we even know what it means, or what it is, in Itself? Timothy Morton argues that the notion that we are “embedded in nature,” as a surrounding medium that sustains our being, is putting nature on a pedestal and admiring it from afar, similar to what patriarchy does with the figure of the woman . We need to re-imagine “ecology without nature.”


Ravi Agarwal, Alien Waters, 2004-2006. Courtesy the artist

Possibly the idea of nature as a duality (or even a non-duality?) needs to be questioned. Maybe like a Moebius’ strip, or a Klein bottle, it is all one edge, all one dimension, but which can only exist in the three dimensional world which we can comprehend. Nature could also be a set of relationships rather than a boundary. A generic category which needs to be “acted upon” and not lived. It has to be seen, appreciated, exploited, explored, imagined or ignored, but not lived as part of one’s own existence. The separation is in the way we think of it, and in the categories created through the process of self identification. Isolations.


Ravi Agarwal, Have you seen the flowers on the river?, 2007. Courtesy the artist

Ravi Agarwal, Have you seen the flowers on the river?, 2007. Courtesy the artist

Yesterday I saw a video of a top scientist explaining theories about the beginning of the universe and what they know about  it. It was highly technical and theoretical, and soon went beyond the language I know. However it was obvious that they know now that the universe is expanding faster than ever. That it probably began with the big bang. However, what happened before the big bang? Is matter just that? Is any human comprehension possible there? Or have we fixed ourselves within the framework of the limited imaginations we are capable of, activated through the constructions of our brains and senses? So there could be infinite such frameworks or systems of understanding different parts of the universe, its forces, its spaces and non-spaces? It probably looks different in each. We have created one small sense order. But can it ever be more than that? Should we not “realistically” live in eternal doubt and non-knowing?

What are the boundaries of ecology, of nature, and of knowing?

We need to think of our histories and how history makes us in the contemporary moment, and of cosmic time at the same time. The shaping of human ecologies through histories of dis-empowerment and dis-possession on the one hand, and the idea of the cosmic universe  itself on the other can exist as separate ideas. Possibly these are like quantum and wave understandings of matter, which co-exist, on different scales of observations, both different yet inseparable. Mortality has a species related evolutionary function, besides being an individual truth. If genetically altered futures become real, then mortality will reduce its power over life. Will then cosmic per­spectives become more immediate?