THE AGE OF ICONS

Can we devise a system of cultural and social change that applies in all times and all circumstances? An interesting proposition. Let’s give it a go.
Before social advancement comes knowledge. Once knowledge has arisen of what society wants to be, then the role of social change passes down to an icon. In our religions, the philosopher and icon of social change were usually remembered as the same person, Abraham, Moses, Jesus, Buddha and Mohammad being obvious examples.
In such cases, the whole of society pivots around the figure, creating a new religious and social paradigm. In a later, more secular, world, the two roles are split, with philosophers such as Nietzsche and Hegel inadvertently setting the knowledge structure for the icon, Hitler, to manipulate in Germany; or Marx creating communism to be set in society by iconic figures such as Lenin and Mao.

ROLE OF THE ICON

The role of the icon can best be identified by looking to many lesser, non political, but certainly popular icons of our age. Monroe, Presley and Diana come immediately to mind. Each became the focus for a form of social change; Monroe liberated women sexually; Presley was the powerhouse of youth culture; Diana expressed the new touchy-feeliness and emotional openness. But whilst these three icons were very different people, they amazingly shared an exact social ideosyncracy of the greatest icon, Christ.
They died young. They died tragically. They died sensationally. Or at least, we think they did. In reality, Monroe died of an overdose, Presley of high living, Diana in a drunken traffic accident. Nothing spectacular about any of them. But through sensationalism and conspiracy theory, this became inefficient. The lasting iconic image must transcend death. Factors within their death must be fantastic; so Monroe was murdered in a lasting conspiracy; Presley didn’t die at all; Diana, also, had to die through conspiracy.

A HISTORIC PATTERN

The similarity, here, from history is illuminating. The greatest icon of all, Jesus, also died young and tragically, through conspiracy, and was Resurrected. Britain has its own mini-Christ in King Arthur, who was again killed through conspiracy, and it is said he will come again when the time is right. There may seem a great cultural gulf between Jesus and Presley, but take away the culture and look at the social mechanics, and we see the exact same process at work.
Monroe left us her films; Presley his music; and we remember them and what they stood for after their death through these symbols. Jesus left a similar iconic image – the cross. Arthur became enshrined with the Holy Grail, a lasting iconic symbol of Christian purity. In this process, the social mover moves from the human to the symbol everlasting, previously known as the Divine.

SOCIOLOGY OF SYMBOL

Sociology is beginning to understand this process through Semiotics, where a symbol, or ‘sign’, seems to condition us. For instance, if we’re hungry, a picture on a tin of soup can cause us to salivate, just like Pavlov’s dogs. The impulse is emotional rather than logical. But the point is, it is not the smell or the taste, or even the sight of a real bowl of soup that has caused the response. It is a picture – a symbol.
The ancient Greeks understood this unique conditioning power of the symbol when they incorporated moral and social requirements into drama. In a play, the people were shown, symbolically, what was expected of them, the drama offering moral dilemma and then showing what was good and bad.
Early Christianity realised the power of drama as symbol too. In their mystery plays they re-enacted symbolic expressions of Christ’s life, and in doing so, conditioned the people to be good Christians. Going on to make the entire year a symbolic procession of festivals based around Christ’s life, social conditioning became complete. And if the same social forms of conditioning through symbol still apply today – as modern icons seem to suggest – then it is a sobering thought to realise that TV Soaps may be our new daily dose of symbolic morality and conditioning.
Is there any wonder we are in moral decline?

(c) Anthony North, April 2007

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