According to scholars of semiotics, all signs have orders of signification Essay Example

sign that would no longer be considered a sign if its object was removed, but would still possess its signifying quality without an interpretant.

According to a quote from 'Dictionary of Philosophy ; Psychology' vol. 2, CP 2.304 (1902), the author describes an example of a mould with a bullet-hole in it as a sign of a shot. The author argues that the hole wouldn't exist without the shot, but regardless of whether anyone recognizes it as a sign of a shot, the hole remains. The author posits that there are no clear connections or relationships that connect the meaning of a sign to the object itself.

The meaning of an advertisement is provided by cultural conventions, which are influenced by socialization. This specific advertisement depicts a poverty-stricken street boy using Indexical signs that represent abstract concepts like Christianity, morality, and guilt. Our interpretation is shaped by our cultural background, leading us to associate the image of the suffering boy with the crucifixion of Jesus. However, an aborigine from thirteen-century Australia would not make this connection due to their differing cultural conventions and beliefs.

Karl Marx posited that individuals' frames of reference differ because their social existence shapes their consciousness, rather than the reverse. In the Preface to A Contribution to the Critique of Political Economy, Marx stated that "it is not the consciousness of men that determines their existence, but, on the contrary, their social existence that determines their consciousness." From this perspective, it follows that society has a crucial impact on meaning-making.

As per Fiske's (1987) perspective, our perception and interpretation of reality is contingent on the cultural codes we employ. Even though an objective

reality may exist, there is no universally accepted way to comprehend it. Therefore, our notion of "reality" is always culturally encoded and never purely "raw". In advertising, for example, an image of dry sand in the background may indicate a scorching hot and arid climate. Although this may be normal for a Bedouin, the advertiser intends us to construe it as harsh and relatable to children's lives. Moreover, such visuals can evoke various chains of signification that will be discussed later.

The position and language of Jesus Christ's portrayal on the crucifix is replicated, enforced by the statement "Don't let him die for our sins". The Catholic belief is that his death forgave humanity's sins. According to this belief, his blood washed away Adam's children's eternal sins like a sacrificial lamb so that his followers could be free from sin.

The statement "If you give generously, you will be rewarded in this life or the next" is only relevant to those who hold beliefs in an afterlife or reincarnation. While individuals of Muslim, Christian, Buddhist and Hindu faiths would understand and accept the meaning of this line, Agnostics, Atheists or Zoastarians may not fully comprehend it and thus reject its intended message.

The significance of where an advertisement is placed contributes to its meaning. In this specific case, the advertisement is strategically placed during Easter weekend to capitalize on the renewed attention given to religion. This also correlates with the commercialization of religion, which will be discussed further. It's important to note that the following categories are generalized and not representative of all chains of signification.

Simply portraying stereotypes is a technique used to showcase various concepts. It is

crucial to recognize that these representations should be viewed as possible interpretations rather than definite realities. Chains of communication enable advertisers to anticipate both the primary intended interpretations of their message as well as other interpretations that might be perceived as unusual or incompatible. Advertisers often make the mistake of not acknowledging any negative implications that could arise, which ultimately results in decreasing sales and brand disloyalty.

Myths are often considered natural and unquestionable. They establish a shared meaning that is unconscious and created by societies, minds, and civilizations (Tomaselli, 1987). Such myths reinforce cultural and social stereotypes that further enhance the dominant ideology of the promoting society. The promotion of ideology is done through the system of significations that validate specific political, economic, and social relations (Tomaselli, 1987). The media serves as an effective tool for promoting such ideology and strengthening the established myths of society's dominant class.

The article discusses how the South African media maintains dominant power relations through the use of myth. According to Tomaselli (1996), those who accept these myths believe that they have a concrete existence. This particular advert is associated with various myths, including the belief among some Christians that Jesus was not actually crucified. This is based on an alternative interpretation of Mathews 27:32, which states that Simon of Cyrene was the one who bore the cross, not Jesus.

Despite being commonly believed, some argue that the crucifixion of Jesus was a 'cruci-fiction'. The Quran (4:157) contradicts the popular Christian view by stating that Prophet Jesus was not crucified. It's important to note that not all readers of the advertisement are Christian and may interpret it differently. Nevertheless, the message

aims to evoke sympathy for street children and encourage charitable contributions. Additionally, it's a myth to solely portray street children as black since various racial backgrounds are affected. Lastly, many Christians do not believe they are sinless or that Jesus died to absolve them of their sins.

Excluding the linguistic aspect in an advertisement could contradict its intended meaning, according to skeptics. They believe excessive glue sniffing is a harsh reality often overlooked when addressing street children. Many assume these kids are seeking liberation, but often they leave home due to domestic issues. The media currently heavily covers AIDS.

In the past, people could freely discuss a variety of topics that were covered by the media. However, nowadays the media is more selective and dictates what topics are discussed. For example, global epidemics such as Severe Acute Respiratory Syndrome (Sars) or HIV/AIDS are given more attention than preferences like glue sniffing which do not receive as much coverage. Some individuals have differing opinions on what constitutes sinning and may not believe that children suffer for their sins despite the saying "He who is sinless must cast the first stone."

The issue of ethics arises when considering the advertisement, which disproves the false notion that Jesus was a fair-haired, blue-eyed Caucasian. Scholars, such as McCray (1990) and Locksley D.M. Geoghagen (1997), provide extensive evidence that Jesus was a person of color and descended from Ham, with ancestral ties to Egypt where Caucasians were not present. The symbol used in the message is purely conventional and lacks any discernible link to the concept it represents.

(Tomaselli: 1996) The understanding of society can be viewed as a process of semiotic

interaction, defining how we perceive the world that revolves around ideology. According to Pierce (1904), a symbol is a sign interpreted based on its dynamic object, whether through convention, habit, or natural disposition of the interpretant or its field. In this predominantly Christian country, we live.

According to R. Elphick and R. Davenport's (1998) research, Christianity is the dominant religion among nearly 75% of South Africa's varied population. This advertisement serves to uphold this view.

The Editors suggest that Christianity in South Africa has been both used to support and oppose racial segregation, with Christian leadership playing a significant role in founding the African National Congress in 1912. However, while local or "micro" narratives focus on the history of South African Christianity, the conventional histories of South Africa's colonialism, capitalism, and liberation assign it a marginal or nonexistent role. This observation leads to the hypothesis that religion plays a significant role in South Africans' lives. The company's use of references and associations in their advertisement aims to appeal to this aspect of South African culture and encourage greater generosity. This parallels Christianity's role in South Africa, from justifying apartheid to promoting forgiveness. Caldwell (2003) discusses Third-order signification.

According to Caldwell (2003), cultural meanings are not solely based on the sign itself. Rather, they come from the society's use and values. These are referred to as public signs under Phenomenology. The culture at a particular time and context already has a stock of images, concepts, notions, and myths that the society can draw meaning from, or what is known as paradigms. Ideologies have elements of consent and legitimize power relations. When we normalize the messages that we receive, it

is an indication that ideology is at work. Finally, differences in responses between groups within the same society reveal culture and its link to ideology.

The concept of using charity and money as a substitute for morality is prevalent. It suggests that by giving to charity, we are absolving ourselves of wrongdoing. This supports negative aspects of society, such as the wealthy being able to buy justice. Despite debates about oil and power, the prospect of invading Iraq is significant beyond politics.

According to Richard Goldstein in his article "Neo-Macho Man" published in The Nation on February 24, 2003, promoting and spreading the American belief of self-righteousness signifies a cultural attitude. This suggests that other countries are unable to help themselves and are urged to adopt American ideology. Our constitution and bill of rights codify our country's ideology. Maintaining a democracy for the majority without jeopardizing diversity is becoming increasingly challenging.

The black child symbol aims to generate funds to support street children while also having a broad appeal to black people and other communities. Its advertisement was posted during the Easter weekend, which perpetuates the idea that people are more charitable during certain times of the year. The commercialization of religion, specifically Christianity, is becoming a growing concern. According to Marx's theory, material base determines ideas rather than the other way around. Thus, if the base is a capitalist society, then the ideology will also reflect capitalism.

The issue with this model is its lack of flexibility for adaptation in the system. The current perception suggests that society operates under an exploitative framework where individuals prioritize commercial interests over religious beliefs. Instead of emphasizing on Christ,

children are exposed to figures like Santa Claus and the Easter Bunny. The advertisement in question appears to serve as a tool of hegemony to combat commercialization. However, it is limited by its singular emphasis on sacrifice instead of the broader positive aspects. Hegemony, as outlined by Gramsci (1971), is associated with both domination and consent and serves as the social foundation for the proletarian dictatorship and Workers' State.

The concept of perpetuating domination, like the Jewish "never forget" mindset towards the Holocaust, erodes the true meaning of charity as a form of worship and pushes it towards being viewed as only a monetary act of repentance. This shift subverts resistance through consumerism and blurs important distinctions. Looking at it through the lens of firstness, secondness, and thirdness, firstness can be perceived as something that is possible and open-ended, an idea that is not yet fully defined.

The advertisement presents a concrete interpretation, where the child lying on the ground represents the firstness, and the reference to Christianity symbolizes the secondness or actuality. Time is a focal point in the ad. Additionally, at the symbolic level or thirdness, there is a likelihood of possible outcomes, based on certain conditions that could result in 'what would be', 'what could be', and 'what should be'.

According to Tomaselli (1996), thirdness serves as a means of connecting a first and second element by facilitating the combination of various elements. This concept of thirdness can be applied to society, where it aids in the comprehension of a subtext. Hall (1980) proposes three methods by which people interpret messages, including the interpretation of a writer's intention and the negotiation of message content.

In the case of an advertisement, readers may recognize the need for charity and donate funds or they may question how much of their donation will be allocated towards administrative costs.

Some may wonder why only Christian symbols are being excluded while universal ones are not. Another possibility is that the message may be totally dismissed if interpreted differently. A conflicting interpretation might make the reader feel worse off than the child or think that there are more deserving causes to contribute to.