The shooting deaths of nine people in a
historically black Charleston church at the hands (allegedly) of a white
supremacist has sparked a debate over the place of the Confederate flag in our
nation. My friends (Facebook and
otherwise) have weighed in with their strong opinions on either side of this
issue. Here’s my two cents.
The Confederate flag is a symbol. The study of the interpretation of symbols
was a major feature of my doctoral studies, so I know a thing or two about the
subject. Symbols develop over time: this
is the diachronic (“through time”) nature of a symbol. Take for example the expression “the
President’s car” (words are a type of symbol, by the way). In the days of Teddy Roosevelt, the President’s
car was a railroad car. In the days of
Barak Obama, however, the President’s car is an armored limousine. Same symbol, different meaning. In the same way, the meaning of Confederate
flag symbol has changed over the years.
Some people are discussing what the Confederate flag meant when it was
created; these discussions often focus on the meaning of the Confederacy that
it represented. Such diachronic analysis
can be interesting, and sometimes even helpful.
The other way to analyze symbols (according to Ferdinand
de Saussure, a founding guru for linguistic and symbolic studies) is synchronic
(“with time”) analysis. That is, what
meaning(s) does a symbol have at the time that it is being used? How do different groups of people understand
the meaning of the symbol? Diachronic
study of a symbol may help us understand how the symbol became what it is, but
synchronic examination gets to the heart of the matter. That’s what I’ll do here as I consider the
Confederate flag.
Symbols can have more than one meaning. That is both a powerful feature and a
potential risk in the use of symbols.
The risk is that you may use a symbol to express one meaning, but people
will understand it in a different way.
Here are two examples. First,
imagine that Johnny pulls Sally’s pigtails on the playground at grade
school. Sally thinks he’s being mean and
complains to the teacher, who marches a confused Johnny to the principal’s
office. Johnny tells the principal that
he pulled Sally’s pigtails because he likes her. The wise principal then explains to Johnny
that while that may be what he meant to express, that’s not the message that
Sally got from it. If he wants to tell
Sally that he likes her, he should find a different way to do it. Here’s another example. Right after the attacks on 9/11, President
Bush said that “this crusade, this war on terrorism, is going to take a while." I’m confident that he used the word “crusade”
to mean “a major effort to change something,” as www.merriam-webster.com defines
it. However, the word/symbol crusade
also refers to the wars that European Christians fought against Muslims during
the Middle Ages. Understandably, the
word raises hackles in the Islamic world, and the President offended many
Muslims when he used it. The Bush
administration had to do a lot of damage control because of an unintended insult
since people understood the word in different ways.
All of this brings us to the use of Confederate
flag, and what it symbolizes for different people. As I see it, it has at least three different
meanings, depending on which people you talk to. It’s the same thing as Johnny and Sally interpreting
the hair-pulling differently, and President Bush and leaders in the Islamic
world using the word “crusade” differently.
When you use the symbol of the Confederate flag, not everyone views it
the same way you do.
First, particularly in the South, the Confederate
flag symbolizes southern heritage and culture.
It is more than a reference to the Confederacy of the 1860s; it’s a
symbol of what it means to be a southerner.
It’s akin to the cowboy as a symbol of the West. In the same way, I have a sticker of the Dutch
flag on my car to express my ethnic heritage.
Understood this way, the Confederate flag is a source of pride and self-identity. For people who understand the flag like this,
attacks against the flag are attacks against their culture, their values, their
way of life. Of course they won’t like
it.
Second, the Confederate flag symbolizes a rebellious,
free spirit. This is the Confederate
flag on the General Lee from “The Dukes of Hazard,” for example. It is a way to assert your independence from
the government, corporations, or anything else that tries to tell you how to
live your life. Just like Bo and Luke
Duke refused to do what Boss Hogg and Sheriff Coltrane told them to, some
people use the Confederate flag to say that you can’t tell them what to do. Tell these folks that the Confederate flag is
bad, and they’ll think that you want to suppress their freedoms.
Third, the Confederate flag represents racism,
particularly the dominance of whites over blacks. This is the Confederate flag of the KKK and
other white supremacy groups. It is
equivalent to the Nazi swastika and a burning cross on someone’s front
lawn. It is used by whites to tell
blacks that they’re better than they are, and that if you get too full of
yourself there will be consequences to pay.
When you display the Confederate flag, some people get the message that
you’re racist.
As you read my three descriptions, there may be
one or two of them that you disagree with or don’t understand. When I was in seminary, my roommate from
Alabama was flabbergasted when I told him that some people in Pennsylvania display
the Confederate flag. Coming from the
south, he interpreted the flag in the first way: a symbol of the South. Why would northerners use it? I believe my Pennsylvania neighbors typically
understand in the second way: as an expression of freedom and rebelliousness. As I’ve said, the tricky thing about symbols
is that they can mean more than one thing.
I can’t tell you that I’m “right” and you’re “wrong” in how you
understand the Confederate flag. It has
all of these symbolic meanings.
If you attack the Confederate flag because it is a
symbol of racism for you, others will believe that you are attacking Southern culture.
If you use the Confederate flag to express your
independent spirit, some people will think you’re a Southerner (as my seminary
roommate did).
If you display the Confederate flag because you’re
proud of your heritage, other people will understand it as a racist statement.
Again, none of these meanings for the symbol of
the Confederate flag are “right” or “wrong.”
They are all ways that people understand it. Just as Johnny needed to understand how Sally
felt when he pulled her hair, and just as President Bush probably should have
put more thought into using the word “crusade,: we would all do well to think
of the message other people receive when we attack or defend the Confederate
flag.
6 comments:
Peter, if it is used both as a symbol of white privilege and of black suppression by the sender of the message and the receiver of the message isn't that a wrong use of the symbol?
As I said in the blog, there's no such thing as "right" and "wrong" when it comes to the use of symbols. Instead, you can determine if the use of a symbol failed or was successful, in the sense that the message/meaning intended by the sender was grasped by the receiver. In this case, I consider white privilege and black suppression to be equivalent. If this what someone wants to express in the use of a Confederate flag, and this is how others understand that usage, then the symbol has been used successfully.
Technically, I agree with your argument about symbols and the ways in which objects come to have meaning. However, the argument as you put forth feels incomplete. I agree that there are different ways to interpret the same thing, and that much of the disagreement about symbols and their meaning is in the relationship between sender and receiver (your pigtail example).
Where I might quibble is in the constructivist point of view that you put forth about one's relationship to a symbol. Symbols are not just one's own interpretation of an object, but also the sum total of accepted and rejected social constructions of the same object. Thus, in your tri-fold confederate flag example, and I think you return to some idea of social construction at the end of your post, the meaning of the flag is more complex than one person's interpretation of that flag. The true meaning of the flag is negotiated between the person who holds it and the person who sees them holding it.
Social construction and negotiation of meaning, as well as the ensuing relational milieu and interaction around an interpreted object, should trump personal interpretations. Thus, the meaning of an object can't just be good for me, but for the community as well. Presbyterianism, to some extent, is founded on the social negotiation of symbols and the maintenance of relationship when there is disagreement.
In the PC(USA), I cannot personally declare myself a teaching elder; while I might feel called to ministry, it is not a personal symbol or a role I can claim without negotiation with others who carry the long history and possible futures of that symbol.
As a practical theologian, the struggle here is passing off one interpretation of a symbol as the meaning of that symbol. The world and symbols are much more complex than that. What I heard in your argument is information passed along as meaning. And, while you may be correct that you can tell someone their interpretation of a symbol is "right" or "wrong" you can articulate a relational sense of "right" or "wrong" for a particular symbol as it increases or decreases the likelihood of all of God's children to live and function in life giving ways.
As a person from the south who brandished the "rebel flag" from time to time in college, the flag has shifted in meaning for me as I continue to relate to it in the context of relating to others. I can say my previous interpretations were "wrong" in that they hurt others, caused disruption in relationship, and perpetuated a myth about myself that I no longer wanted to be told. I was wrong; and as long as it is a symbol that disrupts and breeds violence, the social construction of meaning has to trump my personal sense in this case...
Peace
Jason,
Thank you for a thoughtful response to my blog. I do not see any issue of disagreement between us: only that you take the train of thought further down the line, and in a direction quite similar to where I would take it.
In my article “Five Moments of Communication in Hegel’s Phenomenology of Spirit,” (in "Similarity and Difference in Translation," published by American Bible Society) I outline the process by which an author/speaker's intention becomes a shared meaning by the community. My blog focused on Moments 3 and 4: the author/speaker uses a symbol to express meaning, and the recipients form their commitments to the meaning of that symbol. Your comment moves to the fifth moment: the community negotiates a shared meaning of the symbol. Without the fifth moment, no shared communication is possible because each individual ends up with their own private language. We would be come like Humpty Dumpty in "Through the Looking Glass," who tells Alice that "glory" means "a nice knock-down argument" because "When I use a word, it means just what I choose it to mean—neither more nor less."
Framed this way, our nation is currently negotiating the meaning of the symbol of the Confederate flag. Up to now, we've been a bunch of Humpty Dumpties, insisting that the flag means what we say it means, and nothing else. My goal was to point out that we don't all use "glory" the same way. So yes, we need to negotiate the meaning of the flag, exactly as you say.
As for "right" and "wrong," I think you and I are caught up in equivocation over the terms. I am referring to whether or not someone is using the symbol in the right or wrong way. I'd prefer to call it a failed or successful use of the term: do the recipients receive the meaning I intend to share? You are talking about moral rightness and wrongness: is it morally wrong to use a symbol that breeds violence and hatred? I would hope that all reasonable people, Christian or not, would agree with you that it is morally wrong. And as someone commented in a reply on my Facebook page, we must then decide the appropriate response to the use of such a symbol.
I intentionally did not lay out the entire argument, because as I said in the introduction to my blog, not all people are convinced that the Confederate flag is a symbol of racism. The first step in negotiating shared meaning is to recognize that not everyone thinks "glory" means "a nice knock-down argument."
WOW! I've actually been edified by reading the comments section of a blog post!!
Peter
I appreciate the distinction between right and wrong vs. success and failure; I think moving the terminology into a process-based frame rather than one which assumes (linguistically in our culture at least) a particular morality helps in the long run.
I agree that we are fundamentally stating complimentary arguments. I appreciate the further explanation and information. Your introduction is clear that you are describing parameters rather than prescribing solutions. Having spent the last few weeks in conferences with a number of philosophical theologians, my frustration level with description at the expense of relational (ie - prescriptive) thinking gets the best of me. My inquiry is a part of that desire to see people "mine the gaps" between descriptive and prescriptive ideas in order to develop a "moral" and/or "responsible" theology that is responsive to the symbol (whole and broken) created in the world and its myriad interactions.
With the increased siloing of academic disciplines and the seemingly lower attention span of those we either interact with or or take on an homeletic journey the gap between description and prescription seems to expand and the need to offer complex possibilities of interpretation become more apparent. I am glad we can agree, both on premises and foundational concerns, as well as possible scenarios for interpretation and activity based on socially negotiated symbols.
Thanks for the great conversation.
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