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Symbolic Representations of Maidan in the Ukrainian and Polish Press: Comparative Analysis

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Symbolic Representations of Maidan in the Ukrainian and Polish Press: Comparative Analysis Symbolic Representations of Maidan in the Ukrainian and Polish Press: Comparative Analysis ZHANNA BEZPIATCHUK NATIONAL UNIVERSITY OF KYIV-MOHYLA ACADEMY Abstract: This research proposes the comparative analysis of the symbolic representations of Maidan in the Ukrainian and Polish media outlets that comprise tabloid and quality publications. Different types of symbols are identified in the news analysis, reports, and feature stories on Maidan. The typology of symbols is worked out on the basis of the Cassirer’s philosophy of symbolic forms and Langer’s symbol theory. The coded types of symbols include symbol-products, symbol-concepts, symbol-slogans, symbol-situations, symbol-processes, and symbolic actions. With the help of the content analysis it is found that some most visible symbols in the media coverage of Maidan coincide in the Ukrainian and Polish print media. These are the symbol-concept “barricade”, the symbol-concept “Berkut”, and the symbol-process “dispersal of Maidan”. However, there are symbols that have either quantitative or qualitative significance in the Polish press and are absent in the Ukrainian media at all, namely, the symbol-product “blood”, the symbol-concept “solidarity”, the symbol-concept “freedom”. Keywords: symbolic representation, Maidan, tabloid, quality press, symbol-product, symbol-concept, symbol-slogan, symbol-situation, symbol-process. Symbolic Representations of Maidan in the Ukrainian and Polish Press: Comparative Analysis 59 Introduction diagnose the points of divergence in mean- praxis is, according to Cassirer, “unity and uni- historical circle it looks more like an alterna- ings of the same symbols in different cultural versality” (Recki, 2004, pp. 156–157). Moreover, tive, especially in its reconsidered, modernized The proposed research aims to descend into contexts.Maidan is a critical case to test what “the symbol itself has a liberating (…), ethical versions that could combine post-structural the meanings that the media of Ukraine and symbolsthe Polish and Ukrainian media “think power” (Skidelsky, 2011, p. 126). interpretative devices with modern symbol Poland conveyed in their coverage of Maidan. inand think with”. Skidelsky (2011) optimistically argues that theories (Goodman, 1988). The latter draw According to the American communication (…) recent years have seen a long-overdue on Cassirer’s understanding of plurality of theorist James Carey, the task of cultural Theory recognition of Cassirer’s originality; it is no longer meanings with regard to different systems of studies as well as media studies as its integral The scholars worked out a number of con- possible to dismiss him as a “mere” neo-Kantian description and symbolization. If the study of part is (…) to diagnose human meanings (…) cepts that help to grasp meanings in media: (Ibid., p. 48). Skidelsky (2011) assumes that for meanings, inter alia meanings in media texts by descending deeper into the empirical world “simulacrum” (Baudrillard, 1994); “media tem- Cassirer it was a question of principle to pre- and visuals, are restricted to the deconstruc- (Carey, 2009, p. 43). The typical range of pos- plates” (Kitzinger, 2000); “cultural resonance” serve a link with the philosophical and cultural tion of power relations with their arbitrari- sible interpretative devices for this purpose (Wolfsfeld, 1997); “citationality” (Derrida, 1978); traditions in the broadest sense. ness of any foundations and to the analysis of comprises frame analysis, different variations “social performance” (Alexander & Mast, 2006); This approach of Cassirer brought him discursive disruptions, the humanistic tradi- of discourse analysis, description of charac- “news icon” (Perlmutter& Wagner, 2004); a name of “the last philosopher of culture”. tion gets totally lost and devalued that would teristics of cultural representations, analysis “pretext” (Taylor, 1994); “media ritual” (Couldry, He represents the humanistic philosophical cause one-sidedness of the whole scientific of media templates, news icons, symbolic 2003). Studying meanings researchers often tradition that is centered around belief in the process and deprive it of the plurality of views actions. We attempt to revive for the same conduct analysis of frames. liberating power of culture and around the and balance. So, the given media research kind of analysis the concept of symbol with Ernst Cassirer’s philosophy of symbolic notion of succession and tradition. The history is an attempt to reinvigorate the cultural its focus on micro-meanings. The proposed forms (1923; 1925; 1929) provokes an ongoing of the 20th century provided a lot of disman- humanistic tradition in the realm of media research design is based on the symbol theory discussion of its applicability and adequacy for tling theories that reflected on devastating studies. of Susanne Langer that, in its turn, goes back the contemporary analysis of cultural mean- empirical data (two World Wars, Holocaust, The other authors find the epistemo- to the philosophy of symbolic forms by Ernst ings through vehicles of symbols as they are Holodomor, etc.). Contemporary post-struc- logical potential for the operationalization Cassirer, as well as to the American analytical understood in phenomenology, in general, turalism revealed power relations that saturate of the Cassirer’s symbol theory (Langer 1954; philosophy. This theoretical approach sees and in the critique of culture, in particular. any symbolic representations. The latter could Hamburg, 1956; Feron, 1997; Janz, 2001). Some symbol as a primary bearer of meanings, Some authors argue that the Cassirer’s philo- lead to the symbolic domination and violence authors that see the potential for the revival of namely, explicit denotations, implicit con- sophical project is exhausted (Svasian, 2010; rather than freedom and objectification of any the Cassirer’s philosophical project put empha- notations, and conceptual significations. The Minakov, 2007). Svasian (2007) sees the philos- human cognition. sis on its notions of objectivity and self-libera- foundational difference between symbol and ophy of symbolic forms as one of the very last In contrast to Cassirer’s foundational ac- tion of a person’s spirit through the culture and any other arbitrary meaning is the former’s meaningful evidence of philosophical tradition ceptance of tradition, succession, the whole1, in the culture (Recki, 2004; Skidelsky, 2011). reference to some universal law, norm, trend. of the West before its decline. Minakov (2007) cultural entities, symbolic formation, the Any clear and rigorous thinking, in terms of Susanne Langer (1954) claims that people gen- argues that the neo-Kantian philosophical discursive analyses, namely, those by Michel Cassirer’s theory, could find its foundation only erally think in symbols and with symbols. The project found its finalization in the philosophy Foucault (2012), promoted disruption of tradi- in symbolism and semiotics (Svasian, 2010, comparison of two contexts – Ukrainian and of symbolic form. Ricoeur (1965) criticizes tion, dissemination, discursive fragmentation, p. 74). Polish – neighboring geographically, histori- Cassirer for providing overbroad definition of cultural disparities, disintegrated elements, If we have to answer the framework ques- cally and culturally, could help to investigate symbol that comprises all forms of synthesis of symbolic deformation, etc. At the backdrop tion why it is necessary and important to study to what extent proponents of symbol theories expressive and intuitive sense-data. of these trends and innovative intellectual symbols in culture, inter alia in media, we can are right claiming that we could not under- Recki (2004) tries to reinvigorate Cassirer’s spirit, the Cassirer’s critique of culture could refer to Ferretti’s and Pierce’s explanation: (…) stand culture and society without understand- philosophy by conceiving it as the critique be seen as old-fashioned neo-Kantian theory, The symbol makes that world manifest in the ing its dominant symbols. From their point of of culture as praxis. This author pays a lot of although, at the same time, after a certain light of unity and relation (Ferretti, Pierce; 1989, view, symbols unite different cultures, as well attention to the rediscovery of the ethical and p. 123). The dictionary’s definition of symbol as demarcate them.If we detect similarities moral foundations in the Cassirer’s approach to says that it is either an equivalent of a sign or of symbolic representations in the Polish and symbolic forms. Recki concludes that Cassirer 1 The Cassirer’s Whole (das Ganz) should not be a concept that means the ability of material understood as “the substance of the cosmos. By the Ukrainian contexts, it is the general confirma- asserts the possibility of objectivity of moral Whole he often means der Geist as “the immanent things, events, and sensuous images (visual tion of these claims. It is also important to judgments; the criterion for the objectivity in principle of human culture” (Skidalsky, 2011, p. 105). and audible) to convey some special ideal Symbolic Representations of Maidan in the Ukrainian and Polish Press: Comparative Analysis 61 sense – meaning that differs from their percep- undertake any empirical analysis of symbols, meaning of symbol. Connotation is its implicit among all types of symbols in the quality tible being (Symbol, 2005, p. 180). inter alia symbols in media, and she does it associative meaning. Signification is a meaning press while in the tabloids
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