Banksy’s Anonymous Call for Action

Here is a research paper I wrote for my Writ 340 class... enjoy? (I am usually uncomfortable sharing my writing, so I am impressed that I actually posted this.)



I found this video after I wrote my paper. It is an interesting companion to my paper.

As a result of globalization, consumerism has defined a new economic model that thrives on the specificity of supply and demand. This public consumption has challenged many products including art, which has far departed from traditional subjects and presentation spaces in order to offer accessibility to the general public. This departure has established new artistic narratives rooted in the method of display paired with the subject. Due to the increased access and production of art there is an excess of artwork. This mass production creates a constant visual spectacle for the masses. This is seen through most products like shirts or magazines, and also public spaces like billboards and public transportation vehicles. This visual spectacle has been acknowledged by theorists and artists alike, and now creates the new dilemma of how to wade through the mass production for an established meaning often clouded by advertisements. Guy Debord, a Marxist theorist, acknowledges how consumerism is defined by the spectacle, and how with the rise of this consumerist culture, the social experience is defined less by production and more by marketing and mass consumption (Debord 12). Art is abused for the purpose of this spectacle and when paired with institutional “relations of power,” recognized by French philosopher Michel Foucault, the public suffers from exploitation in order to serve economic and social interests (Clifford 139). But this exploitation remains primarily because of the masses’ inaction and indifference to the established systems.

Banksy, an anonymous British graffiti artist, has found a successful solution to this dilemma of power relations and visual spectacle that has resulted from mass production and the established structural systems. He uses graffiti art that is controversial both in subject matter and application to express his criticism of this current system. Banksy boldly calls attention to this spectacle and the political establishments of modern society through the practical use of graphic silhouettes and iconographic imagery in public spaces in order to address the frequent exploitation and inaction in society.

Banksy’s work is well known but he remains anonymous in order to focus on the narrative of his work and not its author. Consumerism runs on branding, by-lines, and labels in order to sell an object through public identification. There is a huge emphasis on the value of a name so Banksy’s anonymity not only brings intrigue to his work but also emphasizes his purpose of recognizing the spectacle that results from mass consumption. There is little the public knows about Banksy’s personal life, but his political and social opinions are clearly expressed through his artwork like in his Happy Chopper piece, Fig. 1, where he adorned a war time helicopter with a bow and a cheerful phrase in order to create a satirical image that allows for public shock or recognition of the negative subject (Banksy, Wall and Piece 38).

Fig. 1. Banksy, Happy Chopper. 2003. Wall and Piece. Banksy. New York: Random House UK, 2007

Banksy has created other, similar images that target political institutions, human crimes, and mass consumed products. Though anonymous, he maintains an active website (see <http://www.banksy.co.uk>) and he has published a book in order to make these critical images even more public than they already are.

Banksy began his graffiti art at young age, and with his experience and he learned how to perfect his techniques, like silhouetting, allowing for his current success in conveying his ideas. In his book, Wall and Piece, Banksy recalls a time when he was eighteen and almost got caught trying to paint “LATE AGAIN” on a passenger train (Banksy, Wall and Piece 13). While hiding from the cops he saw some stenciled text and realized that stencils would improve his graffiti time and allow him to make large bold work that would easily express his ideas. From that point, Banksy perfected his method of graffiti through the development of silhouette-like art. In 2001, Banksy began receiving international attention because of his public stencil work that revolved around “creating art that interacts with its environment - and usually with a satirical, often political, bent” that “exists somewhere between Marcel Duchamp and Houdini” (Fahy 4). James Fahy is accurate in his characterization of Banksy. Banksy is defined by his unconventional methods and critiques of production like Duchamp, and with his Houdini like skills he covers public canvases with his political satires. This description is mildly obscure, but then considerably specific considering the anonymity of Banksy.

These characteristics along with his anonymity provide a unique dimension for establishing a public narrative filled with questions and irony. Banksy states that “it takes a lot of guts to stand up anonymously in a western democracy and call for things no-one else believes in – like peace and justice and freedom” (Banksy, Wall and Piece 35). Though a hyperbolic statement, it is part of his manifesto to call attention to abuses in culture whether it is exploitation or inaction. There are other people in the world who preach similar ideas, but few have successfully expressed this through art in a way that is absorbed by the public as something more than artistic spectacle. Graffiti art is risky because of its illegal nature, but the risk allows for a public image that will gain many spectators.

Banksy’s art criticizes injustices in society and his covert actions reinforce his messages. Michel Foucault recognized that through the disciplinary training of a political system subjects will act in accordance with the norms to serve economic and social interests (Foucault). It is an established society that exploits the individual and allows for institutions to grow, like the fear created in the panopticon, an architectural figure developed by Jeremy Bentham (Foucault). The panopticon is a prison-like structure and within the structure there is an area where it is possible to survey every prisoner, but the prisoners cannot see the guards making it impossible to identify when one is being watched (Foucault). This fear and uncertainty is the reasoning behind why the general public does not violate governmental laws. This same government fuels monopolies and subordination, eventually leading to public inaction and numbness. Banksy sees the injustice in this fear and as a result creates images like Fig. 2 where a British Royal Guard, the Queen’s guard, is peeing on a wall in order to question and ridicule the system and it’s power.

Fig. 2. Banksy, 2002. Wall and Piece. Banksy. New York: Random House UK, 2007

Banksy challenges the state’s exploitation and the public’s inaction through his work’s humor and irony to identify injustices. These are large claims, but the general “relations of power” that Foucault calls attention to is present in multiple scenarios and Banksy addresses this relationship by displaying his art in multiple locations in order to publicly encourage action more broadly. Banksy cites the following Emo Philips quote as his personal manifesto:

When I was a kid I used to pray every night for a new bicycle.
Then I realized God doesn’t work that way,
so I stole one and prayed for forgiveness. (Banksy)

The quote is both simple and direct, like his art, and it is precisely what Banksy emulates in his work, movement for change rather than inaction so wrongs can be identified. Banksy recognizes that “A lot of people never use their initiative because no-one told them to,” so Banksy has become a guerilla street artist in order to be a driving force to encourage action or at least recognition of certain conditions (Banksy, Wall and Piece 21).

Banksy presents his political messages through a variety of artistic mediums, but his most well known work is his graphic silhouette-like graffiti. The use of silhouettes in Banksy’s work is essential considering the risk of graffiti art. With experience, Banksy has found that stenciling silhouettes expedites his work and provides him with more opportunities and locations to adequately display his satirical work given the risk. Silhouettes have a diverse history; some historians dating the technique back to Egyptian and Greek artistic styles, but despite the complicated history, silhouettes generally remain associated with simple European portraiture and not graffiti (Knipe 206). The name “silhouette” was derived from Etienne de Silhouette, King Louis XV’s finance minister. The minister was highly conservative and his stringent monetary tactics established his public reputation as cheap, and as a result cheaply made things were labeled a la Silhouette (Knipe 204). The value of silhouette portraiture was lost with the invention of the camera, but the technique has remained in art and is now being modified in application as seen in Banksy’s graffiti strategy.

Silhouettes are valuable because of their simplicity and “cheapness”, but they are also important for a spectator’s quick recognition and interpretation of the art. In art, there is often the assumption that more detail is better because it clarifies the subject with specifics. However, minimalist art is reduced to fundamental features, identifying the core of the subject for identification. The clarity of the work is up to interpretation, but with a silhouette, similar to minimalism, “nothing is obscured by irrelevant lines… no figure-ground organization is necessary, nor is any special set required by the observer” (Crowley 303). The “cheapness” of silhouetting, identified with its history, is not only practical financially but it ties back to Banksy’s critique of consumerism and “relations of power” (Clifford 139). This “cheap” graffiti art becomes part of the spectacle and with its content, but eventually rises above and actually ridicules its means. Banksy uses public spaces to display his art, so simplicity allows for quick identification of objects in a fast paced environment. Though easily recognizable, silhouettes can also mask certain elements, creating an evolution of meaning through increased observation. Due to the simple form of a silhouette, people assume what the image is but with a closer look finer details can be realized.

Kara Walker is a studio artist, but she utilizes silhouettes for this very purpose of evolving meaning in a simple image. At first glance, Walker’s work seems romantic and poetic with childlike silhouettes channeling historical caricatures. Her trees set a stage for “stock” characters involved in a fairy tale, but when observed more closely disturbing elements become apparent causing discomfort in the spectator through sad realizations of cliché stereotypes and harmful race and gender realities (Pinder). For example in Kara Walker’s Cut, Fig. 3, the black silhouette appears to be a graphic image of a girl dancing, but then once realizing the finer details the spectator is aware of the suicidal action of the subject cutting her wrist.

Fig. 3. Kara Walker, Cut. 9 April 2009 .

The silhouettes allow for the stereotypical historical associations, but when paired with sexual and grotesque imagery additional narratives evolve. Walker uses recognizable antebellum clothing for quick reads of her silhouettes. Banksy utilizes public icons like Mickey Mouse, children, The Mona Lisa and other similar images for quick recognition like Walker, but also to put emphasis on his unique social commentary.

Banksy uses silhouettes because of the ability for additional concepts to evolve and with his use of contradicting elements he calls attention to current societal conditions. Upon first glance of Banksy’s Bomb Hugger piece, Fig. 4, a cute girl is easily recognized, but with an extended look it is realized that a bomb is in her arms.

Fig. 4. Banksy, Bomb Hugger. 2003. Wall and Piece. Banksy. New York: Random House UK, 2007

Similar Banksy works include: a tank with a megaphone on top, a religious icon with a halo circling a gun, a British Royal Guard spray painting the anarchy sign, and the iconic Che Guevara image repeated but slowly melting away. These images are always bold and eye catching, appealing graphic art for the masses, but the combination of conflicting elements establish critical narratives that identify current conditions. Bomb Hugger critiques current events of war and how war is perceived through the media, affecting children. The Che Guevara piece, Fig. 5, calls attention to mass media and how many people purchase this iconic image on products, but the meaning is lost through the excess of production.

Fig. 5. Banksy. Wall and Piece. Banksy. New York: Random House UK, 2007

Banksy put the collection of images on a bridge above an area in London that sold Che products

These satirical images challenge the viewer to consider the connotations not only of the image but its location, which adds meaning when recognizing nearby landmarks or local historical events. Banksy has artwork in the south that relates to racial issues as well as social problems that were addressed with the aftermath of Hurricane Katrina (Banksy). The images are eye-opening and make a strong statement about human establishments. By making these images public they are unavoidable and often shocking considering the circumstances, whether it be the location or the subject. Like Banksy’s particularly controversial piece where he painted a KKK member hanging in a noose on the side of a Chevron station in Alabama (Fahy 4). This strategy is similar to how Debord aimed to redefine conditions in order to show reality. Debord presented a concept called the dérive, which is an example of seeking truth and transforming social order. Acknowledging that spectacles are a denial of life, the dérive aim to wander in order to study a terrain or create “emotional disorientation” to construct “real” situations (Theory of the Dérive 52). They simply do unconventional things to confuse and awaken people to “reality.” Banksy does not believe that people are disillusioned like Debord, but Banksy does believe that his public graffiti can help construct change in action and reaction by awakening people to harsh realities.

Graffiti allows Banksy to criticize and challenge society through his subject and application. Banksy recognizes the controversy of graffiti but believes that “despite what they say, graffiti is not the lowest form of art… it’s actually one of the most honest art forms available. There is no elitism or hype, it exhibits on the best wall a town has to offer and nobody is put off by the price of admission” (Banksy, Wall and Piece 8). Knowing the possible power of graffiti when used appropriately, Banksy even encourages others to participate. For a series, Banksy stenciled traditional type on public walls “legalizing” graffiti like in Fig. 6 (Banksy, Wall and Piece 60).

in order to clearly articulate his statement about “the endless recycling of an icon” and how people wear and absorb revolutionary products but never take any actions themselves (Banksy, Wall and Piece 47).

Fig. 6. Banksy. Wall and Piece. Banksy. New York: Random House UK, 2007

Soon after he stenciled these signs, the walls were covered with graffiti showing the true structural power of public institutions as discussed by Foucault. This series identifies how the masses are aware of guidelines and yearn for extended self-expression but remain idol unless cued to act. Often Banksy displays satirical images to critique wrongs in society hoping to encourage action, but give the existing numbness sometimes Banksy takes the extra step to call for it like Fig. 6 or in similar work where he stenciled text stating, “Designated Riot Area” (Banksy, Wall and Piece 67).

Banksy is widely appreciated, but even those that do not respect his work are unable to ignore his messages because of the techniques he uses that incorporate graphic imagery and public spaces. Banksy has identified his own manifesto but his ideology is more appropriately defined by a quote from the Indian Mystic Osho, “Creativity is the greatest rebellion in existence.” Banksy sees the injustices in society, formed through consumerism and governmental control that spawns a public numbness. Banksy uses his creativity and unique graffiti method to rebel and to encourage rebellion. He adds to the visual spectacle present in society in order to criticize it through his satirical images. His method and his imagery are both ironic in nature to call attention to societies wrongs. Though anonymous he is able to make a call to action or at least awaken the public.

Works Cited

Banksy. 20 March 2009 .

Banksy. Wall and Piece. New York: Random House UK, 2007.

Buzzell, Colby. "I Am Banksy." Esquire Dec. 2005: 198-204.

Clifford, Michae. Political Genealogy After Foucault Savage Identities. New York: Routledge, 2001.

Crowley, Miriam E. "A Puzzle-Picture in Silhouette." The American Journal of Psychology 65 (1952): 302-04. Jstor. University of Southern California. 23 March 2009 .

Fahy, James P. "Breaking the Banksy." Birmingham Weekly 11 Sept. 2008, 12th ed., sec. 2: 4-6.

Guy Debord. “Theory of the Derive.” The Situationist International Anthology. Ed. And trans.
Ken Knabb. Berkeley: The Bureau of Public Secrets, 1981 (no copyright). 50-54, 372.

Guy Debord. The Society of the Spectacle. Trans. Donald Nicholson-Smith. New York: Zone Books, 1994. 11-24

Kara Walker. 9 April 2009

Knipe, Penley. "Paper Profiles: American Portrait Silhouettes." Journal of the American Institute for Conservation 41 (2002): 203. Jstor. University of Southern California, Los Angeles. 23 March 2009 .

"PART THREE: DISCIPLINE 3. Panopticism." Michel Foucault: Panopticism. 22 Aug. 2001. Cartome. 2 Apr. 2009 .

Pinder, Kymberly N. "Missus Kara E. Walker: Emancipated, and On Tour." The Art Bulletin 90 (2008): 640-49. ProQuest. University of Southern California. 23 March 2009 .