Icon of an Apple and Iconic Realism

(I took this photo of my MacBook Air.)

From my book, The Theory of Iconic Realism: Understanding the Arts through Cultural Context  p. 25:

As a community determines the identity of a symbol, its structure becomes more eminently definable as interpretations transform this signifier into a more singular representation, an icon. For example, at one time an artistic rendering of a bitten apple might lead one to associate it with the Biblical story of Eve in the Garden of Eden or perhaps a ripened fruit, ready for the preparation of an apple pie or some other edible delight. 

However, since the latter part of the twentieth century, within the mobile global community, a bitten apple signifies an international computer enterprise, an icon for technological innovation. Hence, a community determines multiple associations with a symbol and gradually, through consistent development, will move this symbol to its prominent association as a recognizable icon for the duration that the icon remains a visible entity within that community. 

How does this illustrate the semiotic theory of iconic realism? 

1. We begin with a simple, iconic fruit, the apple, with a bite out of it. 

2. This natural, simple fruit is placed as a symbol of one of the most technologically forward-thinking corporations. 

3. This placement causes an audience to understand the link between the everyday experience of life and its connection with advancing technology. 

The Semiotic Theory of Iconic Realism and Sydney Owenson (Lady Morgan), Writer and Patriot

 

Sydney Owenson Morgan and Harp 

(My book cover photo, permission to use photo has been given by the New York Public Library)

My semiotic theory of iconic realism is one I composed whilst researching Sydney Owenson’s national tale, The Wild Irish Girl. This semiotic theory of iconic realism involves any artist’s placement of a realistic, iconic object or person in a unique realistic setting in which this icon does not usually appear, to create a vivid representation of the icon within the designated realistic setting. 

Since both the icon and the realistic setting represent conceptual realism within a given culture which the artist’s rendering represents, this unexpected juxtaposition results in a vital perception. These two unusual entities, positioned by the artist, create awareness in the audience of a need for a change within the culture. 

Sydney Owenson incorporates the field of semiotics, dealing with the meaning of Irish terms and their connections with English interpretations. I had noticed the manner in which she established the iconic images of Ireland and England in realistic settings that were normally not associated with these images. In doing so, she brings to light the needed transformation of legislative and societal interactions between the 19th century English and Irish. 

© Jeanne I. Lakatos

To hear me read this, please click HERE.

Natural Order and Iconic Realism

I took this photo in Coole Park, County Galway, Ireland

If one were to gaze upon the photograph I have posted here, a sense of equality exists within the natural balance of the trees' trunks, for they vividly reflect the underground root system, the source of their immensely visual structures; yet, each tree is uniquely exposed by a natural Order. 

This illustrates the existence of iconic realism in the natural world in that it is unusual to see a tree's trunk and branches specifically revealing the source of its power. Usually, one would have to dig beneath the surface to see this, but as I walked beneath the branches of these enormous Irish evergreens, I could almost feel the life force surging from the unseen root systems below my feet.

What does this reveal in a cultural sense? Those leaders that become the most powerful, whether in government, business, education, or the arts, acknowledge that the source of their power exists within the 'root' of their successful endeavors, originating from that which flourishes from below the surface, "endowed by their Creator..."  

August Rodin's "The Kiss" and Iconic Realism

Photo of Rodin's The Kiss from Google Images

August Rodin’s The Kiss illustrates an iconic human act of a loving embrace. However, the two individuals do not touch. The significance of this is the key to understanding the iconic realism in this work of art. These two lovers emulate a common, human activity, yet this embrace, sculpted to express lack of physical contact, creates certain dissonance. 

The message from this careful configuration could be that humanity longs to embrace life fully, as an act of love; however, certain parameters prevent this occurrence. Other possible interpretations may involve a sense of distance. Regardless of the interpretation, this sculpture exemplifies iconic realism in that 1. there is an iconic structure, 2. placed in a realistic setting that does not conform to the accepting reality of intimacy. Through this juxtaposition, the artist illustrates 3a. cultural liberty, an innovation for the era in which it was sculpted or 3b. the gentle spirit that exists when true love is expressed freely.

To hear me read this, please click HERE.

Inspiration and Iconic Realism in Reims, France

Once, as a member of the choir at my Church, I had the privilege of seeing the reaction of the congregation to the priest's homily. The way this poem illustrates iconic realism is that we have a real individual, sitting in the iconic Catholic Mass, listening to the rhetoric of a priest; however, the spirit comes not from the dogmatic words of the priest's mind, but from another spiritual source within that reality and thus illustrates that the mind, heart, soul connection rests within individuals, given to each person by God. Their inner response to relevant awareness can move consciousness in a positive direction, fulfilling their God-given purpose. 

The photograph is one which I took at the Cathedral de Notre Dame in Reims, France. It illustrates iconic realism and my poem below, too. There, an iconic statue and one refurbished, standing side by side, reveal enlightenment through art. Through this restorative project, talent reveals beauty in a cathedral, where souls are restored daily. 

Inspiration

Her eyes met those

of the congregation

bound 

by sententious words 

from a pallid pen

failing to touch

her heart or mind or soul.

So she breathed, 

inhaled the Spirit

who whispered to her,

“You are whole and wonderful.

Follow Him: our Lord and Savior."

Exhaling a slow smile,

she sang a silent, restorative hymn,

a renaissance de le cœur.

© Jeanne I. Lakatos 

If you'd like to hear me read this, please click HERE. 

Century Mountain Project and Iconic Realism: Interpretation

Huang Xiang and William Rock

Click HERE to see their website

William Rock and Huang Xiang formed a collaboration that united iconic figures throughout the centuries with artistic/poetic expression. Their juxtaposition of these creative geniuses in the common public arena Has brought awareness of cultural coalescence.

How the audience incorporates and assimilates the information gained from perceiving a work of art, the reader, viewer or listener structures the information in order to create interpretation.

The audience draws from personal nuances to create the parameters of this creative endeavor, basing it upon the artist’s textual, visual, scientific or musical composition. This circuitous relationship between the audience and the artist continues to unfold as the audience adapts its mind-set to the art form.

Christine de Pisan (or Pizan) Medieval Writer, and Iconic Realism in Roman de la Rose

The Selected Writings of Christine de Pizan

A Norton Critical Edition

Christine de Pisan (or Pizan) was a 14-15^th century writer who illustrated the semiotic theory of iconic realism in many of her writings and particularly in her debate of the French poem, Roman de la Rose. 

I explain her contribution in the excerpt below from my first book, The Theory of Iconic Realism:

The semiotic constructs of symbolism, semantics and linguistic pragmatics provide the leverage for the creative ideas to manifest within each member of the audience. At this point, symbolism becomes a new association of the possibility for recognized imagery with unrecognized reality. A newly formed idea becomes the reality within the mind of the receiving audience, boundless in perception constraints. The audience member receives this reality and conceives the new idea through a multi-sensory experience. In reference to Roman de la Rose and interpretation, Christine de Pisan noted: 

Because human understanding cannot attain to a perfect knowledge of absolute truth and cannot comprehend mysteries on account of the gross, terrestrial darkness which impedes and obstructs true light, so that men draw conclusions from opinion rather than from certain knowledge – for these reasons, debates often arise among even the wisest of men because of differing opinions, each one striving to show by his reasoning that his particular opinion is the true one.^[1]

Through her rhetoric, Christine de Pisan illustrates the complexities involved with interpretation and the possibilities of renewed thought processes. No longer associated with the original idea, the new concept emerges with an energy of its own, with which the audience member can now associate creative action, continuing the creative process of the original thought. Thus, iconic realism magnifies the elements of semiotic theory through renewed perceptions that the receptive audience experiences with an artist’s rendering of reality.  

^[1]Christine de Pisan. La Querelle de la Rose: Letters and Documents.trans. Joseph L. Baird and John R. Kane. (Chapel Hill: U of North Carolina Press, 1978).

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).

'Global Water Foundation and Iconic Realism (Click onto this title to see and hear the video)

Thumbnail photo from YouTube video

Climate change is not a modern phenomenon. On the contrary, our beautiful planet's climate has been changing for millions of years. Let's look at one current  method of dealing with the changes that do occur, particularly those changes associated with drought. 

An effective way for public service organizations to reach the public is through a multi-sensory approach. Such was the case with the Global Water Foundation. Years ago, to bring awareness of water shortages throughout the world, this organization created a brief, poignant film using iconic realism as a way to elucidate for its audience this grave ecological issue. In this brief film, the iconic image of a whale leaping out of the desert sand focuses the audience's attention to the increasingly devastating diminution of potable water in specific areas across our beautiful planet.  

Iconic realism and Charlotte Perkins Gilman's "The Yellow Wallpaper"

Once, I spoke to a class about iconic realism and Charlotte Perkins Gilman's "The Yellow Wallpaper." Within this short story, the iconic representation of human oppression, a Victorian woman, is juxtaposed with the powerful tool of self-expression: writing. As the narrator seems to lose her sanity, she actually draws attention to the cultural insanity of oppression. 

The yellow wallpaper, a sickly visual representation of her state of mind, illustrates the boundary of this woman's limitation, and thus, an internal struggle for freedom of expression and self-worth. The wallpaper, slowly peeling away from the wall, illustrates these concepts as she peels away the issues that cause her to suffer internally. 

Definition of the Semiotic Theory of Iconic Realism

Note: Occasionally, I post this to let any reader know what my semiotic theory actually is. Hope this brings some clarity for you. Cheers! 

Definition of the Semiotic Theory of Iconic Realism

by Jeanne I. Lakatos

Realism comprises authentic and independent aspects of the natural world, which individuals comprehend through sensory perception. The term icon describes a realistic person or realistic object, categorically perceived by a population as representative of a specific human activity or an object that bears significance to human activity. Iconic realism, then, involves the placement of an icon within the midst of a unique realistic setting, out of place for this particular icon, creating a static coalescence of the icon with the designated realism. Since both the icon and the realistic setting represent an aspect of the culture, the resulting friction between these two entities is the catalyst that generates enlightenment of a cultural dilemma. 

I used visual examples of iconic realism as the cover photos for my books, pictured below.
(Book #3 is forthcoming.)

James Joyce's Ulysses and Iconic Realism: Molly Bloom

Ha'Penny Bridge, Dublin, Ireland

Below is an excerpt from a chapter, which I contributed to the book entitled, 

Breaking the Mould: Literary Representation of Irish Catholicism in Literature. 

James Joyce illustrates iconic realism by means of Victorian feminine perceptions throughout Molly Bloom’s soliloquy in the final chapter of his epic tale, Ulysses. Using stream of consciousness in a manner unparalleled at this novel’s publication, Joyce leads his audience to the entrance of the sphere of Molly’s mind, taking the reader to every crevice of her feminine consciousness. Joyce defies the social stigma of women during this era as he interweaves Molly Bloom’s expression of a unique feminine point of view.

Through Molly’s voice, he seeks answers to his own challenge with a feminine defiance of human weakness. The Ireland in which James Joyce lives is in the midst of revolution. As Joyce leaves his ancestral home, he allows his own genius to flourish. He sees the result of the male world’s design for women and seeks to illuminate the world with its significance. His personal associations with women frame the female portrait of Molly Bloom, as he places Molly in the midst of the Victorian era, with its focus on proper placement of gender roles, customs and even nations, carries the burden of living with this regimented philosophical point of view.

Joyce designs the person of Molly to reveal traits that originate from conventional Victorian male ideas of how a woman should act or think. Joyce writes Molly as one whose actions with a particular tendency to focus upon her sexual desires. Molly, like Ireland, is a contradiction of human spirit. On one hand, she is independent, wild, yet she depends on the ruler of her heart for identity. Nevertheless, Joyce uses outspoken behavior by Molly to reveal his personal hopeful desire for Ireland, one that seeks to declare independence from the established English Common law.

© Jeanne I. Lakatos

Sydney Owenson: 'The Life and Times of Salvator Rosa,' Independence, and Education

The Resurrected Christ by Salvator Rosa

Courtesy of Google Art

From my book, Innovations in Rhetoric in the Writings of Sydney Owenson (Lady Morgan), p. 231

Sydney Owenson (Lady Morgan), a voice representing independent consciousness, does not discriminate between various forms of aristocratic domination and the voice of the common person. Where knowledge and awareness are concerned, she reveals her perspective of the truth as she illustrates in the following passage from her biographical sketch, The Life and Times of Salvator Rosa:

Knowledge, which is supremacy as long only as it is a monopoly, was then the exclusive possession of the clergy; and the intellectual disparity, which existed between the many and the few, long continued to be the instrument of delusions, of which ignorance inevitably becomes the dupe and the victim. (Owenson, The Life and Times of Salvator Rosa, p. 2)

Her purpose for writing evolves from her focus on bringing awareness of the global and historical significance of Ireland to a philosophical focus on the dissemination of knowledge to all thinking individuals. In the above passage, she points out an ‘intellectual disparity’ which exists between those who have been taught through intensive educational programs and, consequently, then use that education as an “instrument of delusion.” 

Even though she presents Rosa in a discrete manner, Owenson reveals her disdain for any totalitarian control over the human spirit, be it religious or governmental. She remains devoted to the concept of independent and critical thinking as the way for humanity to advance to an  elevated consciousness. Thus, her biography of Salvator Rosa is a statement on the evolution of human culture and the possibilities that exist when human beings utilize the knowledge they gain (educational experiences) in a positive way to enlighten others. 

Spiritual Linguistics

 

Photo from DuckDuckGo Images

Spiritual Linguistics

I've given workshops in what I've termed, Spiritual Linguistics. My definition of Spiritual Linguistics follows: Spiritual is that which we cannot see, but we feel in our hearts. Linguistics is the study of language spoken or read, which can be viewed and analyzed. Language is a system of arbitrary symbols formed to express a thought for the purpose of communication between two or more individuals. 

Each of us can use our faithful awareness of our individual spirituality to communicate a sense of Divinity to others. This, in turn, will assist those we encounter to fulfill their purpose. If we each are responsible for our own spiritual contribution to daily conversations, deferent communication will occur.

Below, highlighted in green, are terms that you might consider. Take some time to carefully examine the semantics (the meanings) behind the highlighted terms as you recite this prayer, given to us by our Lord and Savior, Jesus Christ.

The Lord’s Prayer

Our Father, who art in Heaven

hallowed be thy name.

Thy Kingdom come, Thine Will be done

on earth as it is in Heaven.

Give us this day, our daily bread

and forgive us our debts

as we forgive our debtors

and lead us not into temptation

but deliver us from evil,

for Thine is the kingdom, the power and the glory,

now and forever.

Amen.

"The Field of Dreams" and Iconic Realism

Photo of Derek Jeter, formerly of the NY Yankees, from Google Images

From my book, page 57: 

An example of iconic realism in a film would be the baseball field within the 1989 film, Field of Dreams, based on the novel written by W. P. Kinsella and the screenplay written and directed by Phil Alden Robinson. Throughout the film, the audience knows that the mysterious baseball diamond, carved out of an Iowan cornfield by farmer Ray Kinsella, connects with the sport of baseball. Two iconic factors are present, the sport, which many view as America’s heart and the location, which is the heartland of America.

The realism is the actual grass, the parameters of the field, which consist of the edge of a cornfield and the players, themselves, which are the Chicago Black Socks, a team which had gone through a series of legalities during its prime season. The baseball players are ghosts from this infamous team, who simply wish to play out eternity on a ball field. As the plot unfolds, Ray’s true reason to construct the field revolves around ‘having a catch’ with his father. Therefore, the iconic feature of an authentic baseball field, placed in the middle of a cornfield in Iowa, a very unlikely place for a baseball field, elicits the cultural awareness from the main character. Ray’s illusions of his father were detached from a realistic understanding of his father’s passion, for he very much like Ray, himself, was a hardworking young man, who loved baseball.

Therefore, Robinson’s use of iconic realism in the Field of Dreams illustrates a personal mission of opening the consciousness of America to the conflict within the heart of its people and traditions. The use of illusion and human consciousness illuminate the struggle with personal motivation that produces results as stated repeatedly throughout the film, “If you build it, he will come.” This feature of iconic realism in the Field of Dreams adapts well to contemporary statements of community in iconic characterizations and the realistic dynamics of connection and detachment.