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Leadership cadres usesymbols to reinforce theirposition power and provide a level of differentiation.Clothing frequently articulates rank or privilege, but accessories and external entities of varying functionality may also serve to mark out leaders - fromfinger rings to personal aircraft.
Presidential symbols include many various insignia or other devices to denote a president's position. Some symbols follow accepted constitutional ordiplomatic standards:flags,sashes, entrance Marches or amedallion ornecklace. The use of the symbols mostly occurs for domestic purposes.
Examples of such symbols include theAmerican presidential march "Hail to the Chief", and thepresidential sashes worn by the presidents ofLatin America nations. More practical, semi-symbolic features also abound: bodyguards may lurk semi-overtly; a head of state may use a special aircraft (see for exampleAir Force One).
Ruling dynasties often exploit pomp and ceremony with the use ofregalia:crowns,robes,orb and sceptres, some of which are reflections of formerly practical objects. The use of language mechanisms also support this differentiation with subjects talking of "the crown" and/or of "thethrone" rather than referring directly to personal names and items.
Monarchies provide the most explicit demonstration of tools to strengthen the elevation of leaders. Thrones sit high ondaises leading to subjects lifting their gaze (if they have permission) to contemplate the ruler. Architecture in general can set leaders apart: note the symbolism inherent in the very name of the Chinese imperialForbidden City.
The culture and legends about the ruling family may build on myths ofdivine-right and describe the ruler or theSon of Heaven.[1]
Court ceremonial highlights symbolic distance between a royal/imperial leader and follower, in a hierarchical system which cultivates a social system and power network at whose centre is the monarch.Bowing andcurtseying remain as examples of the self-abasement ofhand-sucking, bowing and scraping,prostration,kowtowing andproskynesis formerly demanded.
Sometimescolour plays a special role in advertising monarchical status: thus the once very rare pink/maroon dye color became a symbol reserved for imperial clothing - seepurple.
Archaic touches often symbolically recall a glorious historical past: thus horse-drawncarriages replace everyday motor-vehicles for royal state occasions, andcourtiers and flunkeys in elaboratedress grant a sense of ancient distance. And monarchs emphasize the remaining traces of theirdivine right to rule when undergoing anointing at the hands of the Church during coronation ceremonies.
Overlapping with and/or emulating royalty, aruling class or anaristocracy can devote much of its energy into "keeping up appearances" and emphasizing the purity of noble blood by apartness. Symbolism can aid this process cheaply. Acoat-of-arms (perhaps in the form of a banner or on note-paper) or the wearing of asword can incur less expense than maintaining astately home. The visible presence ofservants orslaves reminds underlings ofsocial distance.Patronage, especially offashion, provides one of the most symbolic attributes of social leaders or would-be leaders. Compareconspicuous consumption.
Apart from more elaborateuniform and their distinguishing marks (epaulettes, caps,medals), senior military officers may traditionally carry abaton or affect a similar substitute (such as aswagger stick orcane). Comparestaff of office.
Banners,pennants andguidons serve (or served in the past) to identify leaders as rallying-points or field command-posts. Traces of these continue onstaff cars or on naval ships, for example: seebroad pennant and compare the concept and origin of aflagship.
Religious dignitaries often usevestments to emphasize the overall sacred nature of their organization. But some touches identify leaders and make them more imposing: a bishop'smitre, for example, a cardinal'sred hat, a papaltiara or apapal ring. Less flamboyant faiths may use subtler symbolism to set religious leadership, holiness or saintliness apart: the understated dark vestments of the Protestant clergyman, the relatively unobtrusiveclerical collar, or even the nakedness of a stereotypicalHindu asceticfakir.
Ownership of aharem has both practical and symbolic uses for leaders in traditional polygamous societies: harems spread genes and symbolically demonstrate wealth and status. Within such harems whole systems of symbolism may develop: the use of exclusive and inaccessible apartness,veiling, and the employment ofeunuchs. Cultures which practiseserial monogamy feature harem-analogous symbolism in the flaunting oftrophy wives.
Items such ascodpieces may suggest the assumed superiority of onegender-role over another: or symbolic leadership (implied by implied potency) withinpatriarchal structures. A slightly less extreme example, but one more common in modern times, expressespower relationships (and thus leadership symbolism) through the use of the phrase "wearing thetrousers".
Ancient Egyptianpharaohs used a stylised artificiallabdanum-soaked goats-hairbeard as one of the regalia of rulership: a clear case of associating a male attribute with leadership.
Thesuit continues to mark out themanagerial class (which pretends toleadership functions) as a whole from ordinaryblue-collar or non-suited workers. Suits stand at the apex of a system ofdress code details:international standard business attire, with largely symbolic associations; see for example:
At the top levels of abureaucratic organisation, senior leaders often attempt to merge the practical with the symbolic, making theperks of office appear functional: they may claim larger cars, smaller computers, an entrance guarded by a (non-digital)personal assistant, a large but uncluttereddesk and (especially) a "corner office" with an aesthetically upliftingview.
