Artistic Reception and Iconic Realism: Graffiti

Artistic Reception of the semiotic theory of iconic realism: 

1. The concept of meaning incorporates various levels of audience responses, directed by the artist, who uses literary, artistic, or musical design as a means to reach the audience’s sensory receptors. 

2. These develop into individual interpretations of a work of art and a deeper understanding of the conceptual elements. 

3. Variations of interpretation result from the reader, viewer, or listener who responds to the material from disparate, historical, or social experience. 

4. Thus, the function of semiotic representation is the reflection of the society in which both the artist and the audience reside.

5. When an artist places an icon in a realistic, non-standard setting, the audience takes note, participating with the artist in a way that introduces  awareness of the need for cultural reform. This application is what I have termed, Iconic Realism.

All of above photos from Google Images

Graffiti is an excellent example of iconic realism.  Here, you will see some examples of graffiti found around New York City. If you look closely, you will notice the juxtaposition of iconic ideals with cynicism, reflecting a mind-set present in an inner city truth, painted on the exterior walls of buildings in one of the world's most significant cities, New York City, New York. These art renderings bring into focus significant dichotomies within our society. 

Riders of the MetroNorth train pass by such examples of graffiti on a daily basis, look out their windows, and subconsciously receive these forms of transformative art. This occurs not only in New York City, but globally. 

                                            

St. Basil's Cathedral and Iconic Realism

Photo from Google Images

The Cathedral of the Intercession of the Most Holy Theotokos on the Moat, commonly known as St. Basil's Cathedral, Moscow, could be an example of iconic realism in two ways:

St. Basil was a man of humble eloquence, a true scholar who lived in Cappadocia during the 4th century. This cathedral, now a museum, is located in an area of the world in which many communist leaders have disregarded the human right of freedom of expression, yet it bears the namesake of one who dedicated his life to these rights, and thus, illustrates iconic realism. This iconic cathedral, a major landmark of Moscow, brings an awareness of the cultural need for individual expression, spiritual enlightenment, and freedom to pursue scholarly endeavors. (Joseph McSorley, EWTN)

Moreover, this cathedral was constructed by supporters of Ivan the Terrible to commemorate his military victories. A towering cathedral of delicate design with vibrant colors in fanciful appearance, constructed to honor a man of war, this dichotomy demonstrates the semiotic theory of iconic realism in that the juxtaposition causes generations to re-evaluate the negative repercussions associated with warring factions. 

Bluebirds and iconic realism

Once, I went for a walk down my street. It felt wonderful to be walking passed the farms again after a long cold spell. The goats, sheep, llamas, cows, horses all seemed to perk their heads up and smile at me as I treaded once again upon the familiar path. It was brisk, for I live in New England, and winter doesn't want to give up its stronghold just yet. However, over my head flitted two beautiful bluebirds, their brilliant blue feathers glistening in the bright, early Spring sun. At this moment, I realized why these are my favorite birds, and I knew this walk was a blessing.

Then, it occurred to me. These bluebirds were another example of iconic realism, for bluebirds are iconic associations with joy, summer, and general calm. They were flying from tree to tree, realism. Yet, it was so bitterly cold outside. This juxtaposition brought to my attention the cultural dilemma of the importance for us humans to maintain appropriate stewardship of our world. So many beautiful, valuable, fragile creatures' lives are at stake. 

Thank you, Dear Lord, for this lovely lesson!

William Butler Yeats' "Easter 1916" and Iconic Realism

 

I took this photo whilst driving into the town of Sligo, Ireland.

Easter 1916

by William Butler Yeats

(To hear Liam Neeson read this poem, click HERE.)

I have met them at close of day   

Coming with vivid faces

From counter or desk among grey   

Eighteenth-century houses.

I have passed with a nod of the head   

Or polite meaningless words,   

Or have lingered awhile and said   

Polite meaningless words,

And thought before I had done   

Of a mocking tale or a gibe   

To please a companion

Around the fire at the club,   

Being certain that they and I   

But lived where motley is worn:   

All changed, changed utterly:   

A terrible beauty is born.

That woman's days were spent   

In ignorant good-will,

Her nights in argument

Until her voice grew shrill.

What voice more sweet than hers   

When, young and beautiful,   

She rode to harriers?

This man had kept a school   

And rode our wingèd horse;   

This other his helper and friend   

Was coming into his force;

He might have won fame in the end,   

So sensitive his nature seemed,   

So daring and sweet his thought.

This other man I had dreamed

A drunken, vainglorious lout.

He had done most bitter wrong

To some who are near my heart,   

Yet I number him in the song;

He, too, has resigned his part

In the casual comedy;

He, too, has been changed in his turn,   

Transformed utterly:

A terrible beauty is born.

Hearts with one purpose alone   

Through summer and winter seem   

Enchanted to a stone

To trouble the living stream.

The horse that comes from the road,   

The rider, the birds that range   

From cloud to tumbling cloud,   

Minute by minute they change;   

A shadow of cloud on the stream   

Changes minute by minute;   

A horse-hoof slides on the brim,   

And a horse plashes within it;   

The long-legged moor-hens dive,   

And hens to moor-cocks call;   

Minute by minute they live:   

The stone's in the midst of all.

Too long a sacrifice

Can make a stone of the heart.   

O when may it suffice?

That is Heaven's part, our part   

To murmur name upon name,   

As a mother names her child   

When sleep at last has come   

On limbs that had run wild.   

What is it but nightfall?

No, no, not night but death;   

Was it needless death after all?

For England may keep faith   

For all that is done and said.  

 

We know their dream; enough

To know they dreamed and are dead;   

And what if excess of love   

Bewildered them till they died?   

I write it out in a verse—

MacDonagh and MacBride   

And Connolly and Pearse

Now and in time to be,

Wherever green is worn,

Are changed, changed utterly:   

A terrible beauty is born.

Specific poetic elements within Yeats’ poem, Easter 1916, illustrate my theory and explore the individuals specifically mentioned in his poem: MacDonagh, MacBride, Connolly, and Pearse. He lists these individuals to emphasize the political relevance of each person in the historical year, 1916. Yeats employed iconic realism within the multiple analogies contained within the lines of this poem, illustrating the cultural transformations that concerned the Irish citizens during the decade:1913-1923.

Throughout Easter 1916, Yeats places ambivalent characters in roles that align with various specific cultural hierarchies to elicit a challenge for his reading audience to align their mind-set with revolutionary deliberation. His characters possess multiple symbolic implications in his effort to fortify his stance on the duality of consciousness within Irish culture in 1916.  

Thus, Yeats places iconic illustrations of simplicity whilst he alludes to ancient complexities. His connections produce poetry that both inspire and enflame. Moreover, his revolutionary speech originates in his characters, who speak in terms with which most of his reading audience would be able to comprehend, terms that deal primarily with nature and its course. Finally, Yeats weaves his poetry to blend the linguistic patterns and cultural customs of his homeland in Sligo, Ireland, with the political events of 1916 and ancient cultural icons as he repetitively states, "A terrible beauty is born."

Rosie the Riveter and Iconic Realism

         

         photo from Google Images

From my book: The Theory of Iconic Realism: Understanding the Arts through a Cultural Context:

"Through the use of the semiotic theory of iconic realism, artists shape the consciousness of various aspects of culture, including education, history, business, and aesthetics whereby their works of art combine an iconic figure with a realistic setting that communicates an incompatibility with the accepted environment in which the audience commonly associates the iconic figure. Understanding the language presented through the art form, be it literary, visual, or aural, the audience may even respond with an emotional resistance, as it perceives the iconic representation in this new realistic setting." 

"Rosie the Riveter was an icon of the World War II era. The image of a pretty woman with her hair tied back, flexing her might, was completely out of place for the society’s image of a woman before 1941. However, this image provided inspiration to many women who were in need of money and who wanted to contribute to the war effort. The community was the female population of the United States of America during World War II. Her image continues to be an icon for feminine strength and perseverance through troubled times. Use of this icon as a source of feminine motivation is an example of the semiotic theory of iconic realism affecting the culture of a community" (Lakatos 81).