'Blind Girl at a Holy Well...' by Frederic W. Burton and Iconic Realism

Below is an excerpt from a paper I was beginning to present at a New England Regional Meeting of the American Conference for Irish Studies. Unfortunately, I came down with the Noro virus and had to leave the conference suddenly and drive across the entire state of Connecticut… sick as a dog. Ugh! What a memory… Anyway, enjoy this excerpt that I never was able to present completely. 

Blind Girl at a Holy Well - a Scene in the West of Ireland
Painting by Frederick William Burton

In Frederic William Burton's painting, Blind Girl at a Holy Well - a Scene in the West of Ireland, we could broaden our interpretation to consider who Burton was representing through this young, blind girl. Notice that the younger girl serves as blind girl's ‘eyes.’  Through the establishment of the iconic figure of a blind girl within the mind-set of the community, Burton places this icon in a new reality that the community does not usually accept as the normal setting for this iconic figure: a blind girl gathering water at a well. This placement allows the artist to make a statement that brings awareness to the community’s consciousness of an aspect within its culture that may need some attention. 

In Burton's painting, the commonplace figures become associations of those communal concepts to which many members can relate on a personal level: hope, industriousness and innocence, all of which he creates in the necessary function of gathering water. In Luke 6:39,  Jesus asks His disciples, "Can a blind person guide a blind person?" In this painting, the audience can "see" the necessity for others to help those, who are blinded, in the human act of quenching thirst, be that a physical, emotional, or political thirst.

Vincent Van Gogh and Iconic Realism (Click onto title to hear Don McLean sing "Vincent" with accompanying Van Gogh paintings.)

Vincent Van Gogh

Painting by William Rock

Poetry by Huang Xiang

Translation of Huang Xiang's poetry, written in Chinese calligraphy on painting:

The painting holds high like torches 

Sunflowers turning high-heaven's blazing

SUN

To burn up the magnificent painting spirit 

stopped by a bullet

To burn down the temple of golden yellow

Opaque color -

dabs like clots of Blood

Gush fiery tears

Struggling lines feverishly erupt, 

twitching like raw nerves

The back view of a giant

Reappears

~ Huang Xiang

Starry Night 

by Vincent Van Gogh

An example of using a visual image to enhance meaning through the collective memory of a community exists within Vincent Van Gogh’s painting, Starry Night. He places iconic, celestial figures: moon, sun, stars, as the focal point, disproportionate to the small, darkened village. With wide, brush strokes, he creates a memory in the form of movement that transcends the primary source of his painting, that of the cosmic link between the silent structures of society and the dichotomy of chaos and structure found in nature. 

He paints contrasts of light and dark, structure and non-structure, illuminating his audience of the need to consider his idea of the bleak constraints in many organized religions. Thus, he paints a challenge for the members of his society to consider personal enlightenment as an action that illumines the darkness of the soul. 

Through actively engaging in a positive response to our daily struggles, we become enlightened and aware of the chaos as seen in the brilliant, night sky. Once enlightened (or saved), we can attempt to make positive choices to help this world become more balanced and orderly, following the precepts set before us through our foundational beliefs. In this painting, Van Gogh illustrates his personal connection with the vast beauty of nature and many possibilities through spiritual enlightenment. 

Jeanne d'Arc and Iconic Realism

        

                    

                                                                                     Jeanne d'Arc's Death at the Stake,                                    

                                       by Hermann Stilke (1803–1860)                            

I present to you my patron saint, Jeanne D'Arc. I've chosen this painting to illustrate iconic realism. Images merge within this painting of Jeanne d’Arc to provide an interpretation that represents the presence of hope that humanity, with all its industry, will recognize the value in the temporal nature of innocence. Interpretation of this work of art may include a variety of perspectives to complement the number of viewers of the specific art. At this moment of perception, then, the artist and the viewer become collaborators. 

     Once this cognitive collaboration between artist and viewer occurs, the cultural interpretation begins to transform into a collection of new perspectives, based on the historicity of the viewers. New perceptions of a creative work shape newly actualized interpretations of the original work of art, which eventually become accepted interpretations by a community. Once the community recognizes these interpretations, the iconic becomes a reality.

     Through the establishment of an iconic figure within the mind-set of the community, an artist can then place this icon in a new reality that the community does not accept as the normal setting for this iconic figure. This placement allows the artist to make a statement that brings awareness to the community’s consciousness of an aspect within its culture that may need some attention. Jeanne d'Arc illustrated iconic realism in that she was a woman dressed in armor as a medieval man would be, leading French armies for God. In this role, she was able to win freedom for France even though it cost her life. Thus, warring for freedom led to her own spiritual freedom.  

"Don't Stop Believing" and Iconic Realism

Photo of a lake in New England

Any song that speaks of south Detroit draws my attention, and the classic song, "Don't Stop Believing" by Journey is no exception. How does this song demonstrate the semiotic theory of iconic realism? 

1.  The song reveals iconic images of the human struggle with emotions.

2.  They are juxtaposed with light and enlightenment.

3. This placement brings the audience of this song in tune with the perpetual dilemma of humanity's search for meaning. "It goes on and on and on and on."

Don't Stop Believing

by Journey

Just a small town girl, livin' in a lonely world

She took the midnight train goin' anywhere

Just a city boy, born and raised in south Detroit

He took the midnight train goin' anywhere

A singer in a smokey room

A smell of wine and cheap perfume

For a smile they can share the night

It goes on and on and on and on

Chorus:

Strangers waiting, up and down the boulevard

Their shadows searching in the night

Streetlights people, living just to find emotion

Hiding, somewhere in the night

Working hard to get my fill,

Everybody wants a thrill

Payin' anything to roll the dice,

just one more time

Some will win, some will lose

Some were born to sing the blues

Oh, the movie never ends

It goes on and on and on and on

(chorus)

Don't stop believin'

Hold on to the feelin'

Streetlight people

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."