Fascinating post from FATHOM written by Terrence Fradet:

Written by:   | Topics: colorprocesssketches

Terrence: During my senior year at Savannah College of Art and Design, I took Language, Culture and Society with Désiré Houngues. Two cultural insights about language stuck with me. In some societies men and women speak with entirely different vocabularies but still communicate verbally with one another. The second was that some languages only have two words for color, white and black (light and dark); if a language includes a third color, it is always red. This led me to research by Brent Berlin, an anthropologist, and Paul Kay, a linguist. They made the first hypothesis about how color terms enter a language in a certain order. Later, I came across the World Color Survey, which was established in an effort to continue research into Berlin and Kay’s hypothesis. The WCS makes their data available to the public, and I found that this was exactly what I needed to help answer my many questions. The result of the WCS data exploration is below, where about 800,000 individual color chips are grouped by the terms used to describe them.

The WCS collected data from 2696 native speakers, representing 110 languages, asking each of them to identify 330 colors. With Processing, I wrote code to read the survey data and explore different ways to categorize and group it. These sketches developed into the final image, where results for each language are shown as a series of blocks that extend from the center, in order of the most frequently used term to the least. For instance, terms used for a greenish-blue color are most prevalent, followed by terms for what we might perceive as red, black, white, etc. The speakers of one language used only three color terms to describe the color spectrum, while others used over sixty. Organizing the languages by geographic location highlights regional similarities in the number of unique color terms. Languages are also grouped by family within each geographic location.

Above is a group of languages from the Ivory Coast in Africa. They used as few as three color terms. As a result, the colors are ambiguous and could be identified in English as reddish orange or dark bluish green. It is a surprise to see the more pure blue in a language family and region that, for the most part, does not identify it.

This is a detail of some languages in the Oto-Manguean family, located in present day Mexico. They used over sixty color terms, many with recognizable names like ‘cafe’ (a coffee-colored brown) and ‘rosa’ (a reddish-pink). The color blocks are more saturated because they are grouped into many classifications, compared to the muddled color blocks for languages that have fewer terms.

The Chiquitano language is unique because it is the only language where the most-used term had a purple hue. The language is spoken in Bolivia mostly by children and young adults. Further below the purple block, Karajá is an example of a dialect (like those described in the introduction above) where men and women use different vocabulary. The contrast between the two languages is striking, because colors are identified in such a dissimilar way, even though they’re both part of the same language family.

Where did this all start?

In 1969, Berlin and Kay published their book “Basic Color Terms: Their Universality and Evolution.” They made two hypotheses about basic color terms and the categorization of the color spectrum. First they claimed that “there is a restricted universal inventory of such categories”; second, that “a language adds basic color terms in a constrained order, interpreted as an evolutionary sequence.” Below is the diagram they created to categorize languages into six stages.

Berlin and Kay surveyed 20 native speakers representing 20 languages and asked them each to identify 330 colors. They administered a preliminary interview to establish a set of “basic color terms”. Below, the languages are sorted by number of terms used rather than by region and language family. It is useful to compare both visualizations because it shows how different these studies were in both size and results.

The debate between “relativism” and “universalism” considers how language and thought affect each other. The relativist Benjamin Lee Whorf stated that language terms are arbitrary, i.e. personal experiences shape our understanding of words, which in turn shapes our world view. Universalists suggest that languages share the same framework from which we derive cognitive understanding. Both these arguments might reveal why certain geographic locations and language families tend to perceive color in similar ways.

Berlin & Kay concluded that their universal inventory study was more conclusive because all the languages they surveyed identified colors within their hypothesized categorization diagram. These findings attracted a lot of criticism, most significantly due to their small number of participants and limited range of languages. Participants identified only a small subset of color chips, possibly as a result of the preliminary interview. However, the syntax of languages like Japanese does not support the definition of a “basic color term.”

The World Color Survey was established to address these criticisms. They began collecting data from non-industrialized societies without writing systems. Surveying languages without writing systems eliminated the need to define basic color terms.

Color naming has been a useful tool for understanding the relativist and universalist views because it is  ubiquitous. It has practical applications across languages because it can be used to identify food, objects, places, even feelings e.g. the blues. Cultures celebrate the world in many ways, but finding connections that might demonstrate how we see the world in similar ways is an exciting and worthwhile exploration.

Berlin and Kay’s hypothesis suggested that every language must have a term for white and black. I took the lightest and darkest result from each language, piecing them together in the hopes of depicting variations of how white and black are perceived. Whether or not that’s successful, I think this shows how Berlin & Kay’s color term classifications are relative to how we name colors. A detail of the piece is below.

I should also explain a little bit about how we see color. At this very moment, you are being exposed to a continuous (and therefore infinite) color spectrum, but our eyes are only able to discern millions (or perhaps billions) of unique colors. This is why screens need only display “true color” to be adequate for the human eye. True color or 24-bit is based on the RGB color model, which combines different amounts of red, green, and blue light. Each color is 8-bit, which means 2 to the eighth power, or 256 values each. So 256 to the third power (red, green, blue) equals 16,777,216 colors. The trained eye of a photographer or photo retoucher may be able to perceive the difference in 36-bit color, which displays 68.71 billion colors, still nowhere near infinity.

Our eyes work somewhat similarly to the RGB model, as our eyes respond to red, green and blue. There are about 6.5 million cones in a human eye: 64% of them are “red,” 32% are “green,” and 2% are “blue”. Even though we have fewer blue cones, they are highly sensitive. Some women have been found to possess a fourth cone—a condition known as tetrachromacy—which allows for better color differentiation. It does not necessarily mean one gains perception of an additional color. When light collides with an object, specific cones activate and tell our brains what color we are seeing. For example, let’s say light hits a berry. Some of that light is absorbed and some bounces off at a specific frequency or wavelength. We are able to see wavelengths between 400-700 nanometers. If the wavelength is 450nm, more of the blue cones in our eyes will activate, causing our brains to tell us that this is a blueberry. On the other hand, if the wavelength is closer to 700nm, this is likely a strawberry or raspberry.

It’s always a mixture of the the red, green, and blue cones that activate. You might think that if green and red cones activate together you would get brown, but RGB is an additive color space (red, green, and blue combine to make white). If you were to project a red, green, and blue spotlight, the intersection of all three would produce white, while each pair of lights intersect to produce yellow, cyan, and magenta.

(From “Eye, Brain & Vision” by David H. Hubel)

If you are in NYC until December, go see this!

Krystof Wodiczko’s latest public art project is in Union Square, every evening from 6-10 pm. It uses the symbolic -yet forgotten- statue of Abraham Lincoln as a platform onto which short videos of US Army Veterans are projected. Some speak about their life at war, some speak about their life after war, some speak for others who are not there anymore, and many attempt to share the unsharable. Their testimonies are a harsh reminder of what the army entails and how deep and long its effects ripple -from nations and continents around the globe to the very inside core of soldiers’ hearts, biology and consciousness. Quite poetically, this piece weaves together a lot of tragedies: veterans’ inability to express, our inability to relate, Lincoln’s fight for peace in the midst of the civil war, and New Yorker’s ignorance of local monuments. Woven together as such, these fragments seem to complement into something new and, if you take a break between your train and your coffe, they even bring light to one another.

http://blogs.artinfo.com/artintheair/2012/10/25/krzysztof-wodiczko-bringing-union-square-abe-lincoln-statue-to-life-for-a-whole-month/

http://www.moreart.org/

A few ideas from a discussion at the New School this week between artists Andrea Geyer and Marisa Jahn, designer Josh MacPhee, critics Mitch McEwen and Yates McKee, and professors Natalie Musteata and Benjamin Young:

Andrea Geyer’s works “comrades of time” that come from the German meaning of “contemporary” as HELPING time- in which young NY women re-enact speeches from the Weimar Republic:

WATCH Elsa in “Comrads of Time”

“To be contemporary means to be “with time” rather then “in time.” “Contemporary” in German is “zeitgenössisch.” As Genosse means comrade, to be contemporary, zeitgenössisch thus can be understood as being a comrade of time — as collaborating with time, helping time when it has problems, when it has difficulties.” —Boris Groys

Josh MacPhee mentioned the South African collective Medu that employed art, workshops, design and culture for political and social ends, including creating travel size screen-printing workshops that fit in suitcases to be smuggled around:

Medu poster

Medu screenprinting workshop

Mitch McEwen mentioned the Heidelberg project in Detroit:

Heidelberg project, Detroit

and paralleled it to Yayoi Kusama, in that they are both methods of dotting to make sense of the world, to read space differently and to help us redefine our relationship to our surroundings that much need it:

Benjamin Youngs pointed to Mircea Cantor’s mirror protests in a 2003 performance where he reused a method employed by Italian protestors when they created the Archimedes Project in 2001 in order to protest the G8′s decision to move their meeting offshore to avoid citizen concerns and voices:

Mircea Cantor “The Landscape is Changing”

“The Landscape is Changing” 2003

Archimedes Project

The Archimedes Project being, of course, in itself a re-use of Archimedes’ method of putting fire to invading Roman ships with big mirrors reflecting the sun:

Archimedes’ plan

Benjamin also draws the relationship between Krysztof Wodiczko’s light projections and the Occupy movement’s own use of that method:

Krysztof Wodiczko

Krysztof Wodiczko -tied Russian and US missiles

The Illuminator

The Illuminator

Read more on Krysztof Wodiczko: Krysztof Wodiczko on Critical Aesthetics in the Age of Resistance and watch the moving Art 21 video about his work: Art 21 on Krysztof Wodiczko.

Finally, the most interesting discussion point raised the problematic of political art having a messaging function and taking, precisely, the propagandist and advertising side of political engagement -against which Andrea Geyer defended the value of art as a creation of a space to question, to think to come together in order to address things that cannot be addressed on your own. Art always has a community dimension since we are always seeing art with others. Even if we go “alone” to shows, we technically are with others.

WATCH this extraordinary speech by Naomi Natale about her One Million Bones project to recognize genocides in Burma, Congo and Sudan and provide a means to grasp, to envision, to empathize, to take knowledge -and therefore responsibility.

It’s a particularly eloquent sharing of how art affects the way we think

and therefore the way we act.

Sharon Hayes’ exhibition “There’s so much I want to say to you” at the Whitney is a great refresher on the power of speech and what she calls “speech acts”because, in truth and in context of Occupy movements, social media and Arab Springs, words can really be actions.

Her installation Yard (Sign) displays actual yard signs that people put in front of their homes, employing their private space to publicly say something that usually aims to protect their private space… It’s a powerful look into our meager means of communication with our community and neighbors, but would have been even more powerful if all the signs had been found (here, rather, some are created/recreated by the artist):

Yard (Sign)

Yard (Sign)

Yard (Sign)

One of may favorite of Hayes’ pieces unfortunately seems to have very little (or no) documentation -but it is called Her Voice from 2012 and consists of collecting newspaper snippets that describe (any) female voices from the 19th century until now. The quotes are displayed on a little projection with no date and no context, letting this condensed history of gender (in)equality unravel before our eyes. What’s fascinating here is seeing this progression from the comments and point of views or writers and journalists (mostly males) making observations about women voicing up rather than through the actually content these women voice -particularly when the comments are precisely about the tone of their voice and the impression they give rather than what they have to say.

Hayes’ Symbionese Liberation Army video shows a very close up of the artist’s face as she tries to recite from memory the speech that Patty Hearst (the Californian newspaper heiress) was asked to record for her parents when she was kidnapped by the Symbionese Liberation Army in 1974. The SLA asked, as ransom for Hearst, that her parents would feed all the poor people in California. Eventually, she joined their cause. In Hayes’ version of the speech, she asked a small audience to listen to her and correct her when she made mistakes from the original text.

Symbionese Liberation Army video still

Click here for Hayes’ full Symbionese Liberation Army video

By hearing this correcting echo, our logic gets forced to re-consider what words mean when they are handed to us and how they might become ours as we say them. The all-together confusion of the situation questions the fluid boundaries between what thoughts belong to us, what thoughts belong to others, what ones we share and how this sharing is limited by external structures. This is, after all, very similar to the privacy/public and borders issues already raised in Hayes’ Yards (Sign) piece, only with written signs instead of spoken words.

An Ear to the Sounds of History is another great installation that collects and records history from an unusual point of view which employs records of speeches as units of measurement. It reminds us that, once, (his)story/stories was/were passed down generations by word of mouth only and it points out to what extend today’s world has been so greatly shaped by individuals who have (often with much risk) spoken up:

An Ear to the Sounds of Our History

An Ear to the Sounds of Our History

An Ear to the Sounds of Our History

Words of wisdom from Nelson Mandela via his archivist Verne Harris who spoke at Ogilvy & Mather this monday about “Leading Like Madiba: Lessons from his Life and Teaching”:

Nelson Mandela and Verne Harris

Listen to the Other.

Laugh at yourself. “Gossiping about someone else is pitiful but gossiping about yourself is virtue.”

Labor with a pen in hand. (i.e. take notes! keep a blog! keep a journal! annotate in margins!)

Learn from mistakes and from pains. “Pain is not bad. Pain is painful.”

Liberate yourself.

Live with your dying.

One of Alfredo Jaar’s last books “The Sound of Silence” is finally available on  Amazon and is 100% worth the investment. It not only thoroughly details his two 2011 exhibitions at kamel mennour and at l’École des Beaux-Arts in Paris but also gives a fantastic overview of his biggest signature projects and most recent public interventions.

As an artist who works with the mind of an architect, his ground-breaking logic of “FIRST research and understand and THEN create with a purpose and context” is an absolute necessary lesson and golden rule for anyone involved in the creation of things that are put into the world. “How can you make objects and throw them into the world without understanding that world and these objects’ effects in the first place?” Truthfully, it’s a golden rule for all human beings -but especially so for those whose job it is to construct, shape, frame  and communicate the world.

The book covers over 15 different projects, but here’s a top three just to get the idea. “Searching for Africa in Life” consists of displaying every Life cover ever published up to 1996 in order to objectively highlight the lack of covering of an entire continent.   ”From Time to Time” selects the 9 Time covers that portray Africa: 3 showing wild animals and 6 showing malnourished Africans, thus demonstrating our very binary “western” view of this continent that is, by the way, bigger than the US + Europe + China put together.

Searching for Africa in Life

From Time to Time

From Time to Time

Alfredo Jaar’s project “Three Women” (shown at kamel mennour in 2011) is a simple, beautiful  hommage to three extraordinary women who remain under-recognized for their phenomenal courage and contributions to the world:

Three Women

Almost as an attempt to compensate for the lack of spotlight they receive, the artist puts their tiny image under dozens of lights, inviting the viewers to really make an effort to -finally- give them a good luck. Without any descriptions or instructions available, it is up to the visitor to realize if they recognize the woman or not and take the crucially necessary step of asking who they are. When we -hurray- finally get ourselves to doing so, the gallery provides a hand out with names and very short description of the women.

Three Women: Graça Michal

Graça Michal is an exemplary defender of human, especially women and children’s, rights who founded the Foundation for Community Development in Mozambique and, as Minister of Education, doubled primary school enrollment.

Three Women: Ela Bhatt

Ela Bhatt has spent a lifetime seeking to improve women’s lives in India through the most peaceful but strategic methods, such as by opening the first women’s bank in Inda and created the Self-Employed Women’s Association, thus empowering women by enabling them to manage their own affairs, get health care, access to child care and retirement plans.

Three Women: Aung San Suu Kyi

Burmese Aung San Suu Kyi received the Nobel Peace Prize in 1991 but, under house arrest all these years, was only allowed this past June to physically travel to Norway and officially receive her prize. She has demonstrated outstanding courage in her non-violent opposition to the military Burmese regime and sacrificed much of her personal life, such as  leaving Burma to see her dying husband in the UK for fear of not being allowed back in her own country.

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