I See Signs Now All the Time
The various Occupy movements that have sprung up around the country have an interesting name that certainly harken back to the American practice of the sit-in during the Civil Rights Movement of the mid-20th century. And although those in the movement choose to occupy places with their physical bodies, I also wonder how the very visual nature of Occupy works to demonstrate a claim over space in a different manner. Complementing the drum circles that serve to claim space through sound, we also see a high incidence of banners, posters, and signs.
The signs serve as the nexus of a complicated set of messages: in addition to planting an ideological flag in the ground (which occasionally manifests as a literal flag) for media outlets and in-person viewers alike, the choice of motifs and thematic elements gives us some insight into who the protesters are. Take, for example, the images displayed in the Tea Party rallies and those of the protests against Scott Walker in Wisconsin alongside those of Occupy and we begin to see points of contrast.
And, in a way, perhaps it is no surprise that the Occupy movement is so highly visible, given its roots in Adbusters and the Guy Fawkes masks associated with Anonymous—both examples of ways in which images are played with in order to create memorable (and powerful) figures. To this history we add a likely population of individuals steeped in a culture of parody and satire (e.g., The Simpsons, Beavis and Butthead, Funny or Die, and Saturday Night Live) and one might argue that individuals in this movement possess a visual fluency that differs from previous generations of protest and concordantly deploy their visual aids with a different intent.
Through all of this, I wonder about how our mainstream media outlets manage to keep pace with the recent changes in protests (or hasn’t). As we have unpacked the events of Tahrir Square and the “Arab Spring,” we have come to see that although social media played a role in organizing and dissemination of information, it was not a “Twitter Revolution” in the sense that the movement was born on an online platform. Was the moniker simply something catchy and representative of the protest’s novelty? How much of the name was a desire by the media to collapse the complexity of the movement into a sound bite that could be readily conveyed? Similarly, I think about the media’s efforts to pin down the purpose of Occupy with many voices wondering aloud in the early stages. If we think about the recent set of unrests as a modified form of political protest, how much of the media’s vagueness (or our own for that matter) can be explained by the Whorf-Sapir hypothesis that our ability to comprehend the world depends on what we have language for? Are we struggling to develop a language for the different ways in which signs, symbols, and images are being used in political protests?