How useful is Barthes' approach to myth for understanding the way in which communication might be implicated in the reproduction of inequality? Explore.

Communications Two

How useful is Barthes’ approach to myth for understanding the way in which communication might be implicated in the reproduction of inequality? Explore.

To examine ‘myth’ I will first define what it is. Barthes’ definition is, “Myth is a type of speech…Myth is a system of communication, that is a message.” (1993:109). “It is part both of semiology in as much as it is a formal science, and of ideology in as much as it is an historical science: it studies ideas-in-form.” (1993:112). So, like semiology – mythology also relies on signs and what they signify to people. However, unlike semiology myth is deeper it relies on what we perceive is our natural history, and feelings that have developed over time as a result of this. Fiske (1992:89) analyses Barthes’ development of myth, “Barthes argues that the main way myths work is to naturalise history.” Myth achieves this by creating itself as the natural idea and whatever preceded it is replaced, in doing this certain signs in texts now signify different meanings. Fiske gives the industrial revolution as an example (1992:89). In this situation the upper classes of the time encouraged poorer families from the country to come to the cities and work in their factories. As children were not allowed to work alongside their parents, it was necessary for them to stay at home and be cared for by the weaker adult – the mother. It was during the industrial revolution that the idea of the nuclear family and the defined roles of men and women were created and that still exists in society today.

Barthes approach to myth is ideological. Bignell (1997:25) defines ‘Ideology’ as, “a way of perceiving reality and society which assumes that some ideas are self-evidently true, while other ideas are self evidently biased or untrue.” To summarise Bignells’ (1997:25) analysis, the ideas that Barthes’ has attached to myth are very defined and he does not acknowledge that myths may be interpreted differently by other groups in society. His views are left wing and Marxist. He sees myth as a negative aspect of society, which has developed only to benefit the upper classes or as Marxists refer to, the Bourgeoisie.

Taking into account Barthes views, I will now identify how myth in communication has created inequalities in society.

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Taking into account Barthes views, I will now identify how myth in communication has created inequalities in society.

The area of communication that I have chosen to analyse is the British press and the myth concerning the treatment of black people over the last 50 years. To begin with black people from the Caribbean were invited to Britain to help increase the workforce after the Second World War. Initially, it was thought that black people would live separate lives and not integrate within white society, however later it became apparent that this would be impossible, if the black community were to receive the same quality of housing and education as other Britons. As a result of deprivation within the black community, political unrest developed which led to protest for equal rights. These protests were seen as disruptive and created a myth about young black males. However this political unrest occurred in the 1970’s, which was a time of revolution in British history, when not only non-white people protested to improve their human rights, but also so did women.

Fiske (1992:107) analyses the treatment of black youths in the Observer Record, Sunday 5 September 1976. The newspaper features a photograph of a protest in an inner city area. In the picture there are black youths on the left and male white police officers on the right. There seems to have been a dispute between one of the black protesters and the police officers. There are many signs in the photograph, which create a picture for the reader. The flyover is indexical of inner city life and we associate inner city life with inadequate housing, poor schools and high unemployment. The iconic signs that merge this conflicting text together, is that of the black youths and the white police officers and what relationship is signified between them. It is in the signification created in the framing of the picture, that the myth is created or re-iterated. As Fiske notes, “This picture works through the dominant myth: the police are not aggressive (despite the batons) …The signified of the black youths draws on two myths: that of the blacks and that of disaffected youth.” (1992:106). The photograph also contains some text which has been placed on the photograph, as opposed to headlining the article. The text featured is ‘Young Bitter and Black,’ which is a parody of the Bob and Marsha song ‘Young Gifted and Black.’ To feature text on a photo is an usual practice and it seems it was the intention of the editor to immediately persuade the reader to interpret this negative message of black youths, before they have even read the article or purchased the paper. The then editor of The Times Harold Evans (1978), notes there are many signs that have been left out of the image through cropping. The original photograph featured trees, which would have signified a more natural image of a friendly neighbourhood and there are also women present in the distance, which would have brought calm to the situation. The myth that has been created here is that black youths tend to be ‘antisocial’ and ‘disruptive.’ The myth does not allow explanation for the reason behind this emotional outburst, which is because of bitterness regarding poor social standards. The myth does not try to balance the argument by approaching those in power that have created this anger, such as governments and local councils.

There are many inequalities within the black community as a result of this myth. At the time of this protest 1976, there was high unemployment, especially among the working classes, and the majority of black people were working class at this time. If employees believe this myth then a black person does not seem the best person for them to employ and this attitude also spread into schools, as teachers began to dismiss black pupils as disruptive and so the academic ability of this group was also undermined. Attempts to tackle this myth were the introduction of ‘equal opportunities’ in the early 1980’s which meant that employers could not be prejudiced towards a person because of there ethnicity or if it was seen they were, they may be prosecuted. However despite attempts by the government to reduce unemployment within the black community, research carried out by the Runnymede Trust (1983) found that while total registered unemployment increased by 309% between 1973 and 1982, among black people it rose by 515%. (Sociology in Focus 1996:346).

To look at Barthes’ approach to myth, in trying to explain why these inequalities are still present in today’s society, we could say that people are inherently prejudiced and they believe these myths because they want to. Barthes’ discusses Freud in his explanation behind the motivation of myths. To summarise Barthes’ discusses Freudianism in semiology, how people interpret signs because that is what they really think. A person believes a certain mythical concept, as that is their ‘intentional behaviour’ and so to them, that is what the sign signifies. Barthes’ Marxist approach to myth could also explain why these inequalities exist. It could be that the elite of society has created the myth that Black people are ‘antisocial’ as it is to their benefit, in that it ensures Black people will continue to maintain capitalism and not try to overcome the system.

However, I do not feel that today Barthes’ approach really takes into account every member of society. I feel it upheld a relevant place in the 1950’s when the white man dominated the work force and the media, but obviously times have changed. If we all believed the myths what does a black doctor think of a black student doctor? Do they believe that that person is ‘disruptive’ because they are black? No, of course not and it is this positive shift in society that has changed people’s interpretations of myths. Many black people now accounted for in the professional, skilled and semi-skilled workforce. Although this figure is particularly under represented in the private sector. The public sector has become a role model as an equal opportunities employee, as the government has the power to put pressure on them to be more positive towards people from ethnic minorities. It is in the private sector where black people are under represented, as it would seem there is not equal pressure on employers to consider people from all ethnic backgrounds.

Barthes’ also does not acknowledge that some myths can be positive and beneficial to certain groups in society. For example is the myth that black people are better athletes true? Yes this ‘myth’ is true. It has been proved through genetic engineering that due to the nature of the origin of black people, it was essential for them to be long distance runners and sprinters to survive. As a result black people make up a large majority of the world class athletes in this field. So some myths can be positive and some myths are just not relevant anymore. Barthes’ (1993:110) does recognise that myths are not eternal and when they disappear they are replaced by newer ones, so perhaps these could be positive myths. On the other hand, Barthes’ also points out that humans have the ability to remember and if an occasion did arise that resembles an old myth then we are quick to judge.