Out of words: The æsthesodic cine‐eye of Robert Gardner: An Exegesis and Interview

Anthropological evaluations of the film work of Robert Gardner have been compromised by their reluctance to engage with it as art, and more broadly, to celebrate rather than vilify the aesthetic possibilities of the genre of ethnographic film. Even recent experiments with reflexivity have done little to challenge the realism that undergirds anthropological reception of non‐fiction film. By contrast, this article and interview considers Gardner's work as both anthropology and art. In particular, it addresses the evolving dialectic of the verbal and the visual in his films, from Bhinden Harbour (1951) to Passenger (1998). It also argues that recent efforts by anthropologists to rethink the concept of culture from a post‐semiotic perspective, foregrounding corporeal embodiment in the constitution of culture as much as the self, expand the theoretical boundaries of visual anthropology. In turn, it suggests that this reorientation towards sensation and perception should allow for a more approbatory understanding of Gardner's films.     

Semiotic Mechanisms Underlying Niche Construction

The explanatory value of niche construction can be strengthened by firm footing in semiotic theory. Anthropologists have a unique perspective on the integration of such diverse approaches to human action and evolutionary processes. Here, we seek to open a dialogue between anthropology and biosemiotics. The overarching aim of this paper is to demonstrate that niche construction, including the underlying mechanism of reciprocal causation, is a semiotic process relating to biological development (sensu stricto) as well as cognitive development and cultural change. In making this argument we emphasize the semiotic mechanisms underlying the niche concept. We argue that the “niche” in ecology and evolutionary biology can be consistent with the Umwelt of Jakob von Uexkull. Following John Deely we therefore suggest that investigations into the organism—environment interface constituting niche construction should emphasize the semiotic basis of experience. Peircean signs are pervasive and allow for flexible interpretations of phenomena in relation to the perceptual and cognitive capacities of the behaving organism, which is particularly pertinent for understanding the relation of proximate/ultimate selective forces as co-productive (i.e., reciprocal). Additionally, theoretical work by Kinji Imanishi on the evolution of daily life and Gregory Bateson’s relational view of evolution both support the linkage between proximate and ultimate evolutionary processes of causation necessitated by the niche construction perspective. We will then apply this theoretical framework to two specific examples: 1) hominin evolution, including uniquely human cultural behaviors with niche constructive implications; and 2) the multispecies and anthropocentric niche of human-dog coevolution from which complex cognitive capacities and semiotic relationships emerged. The intended outcome of this paper is the establishment of concrete semiotic mechanisms and theory underlying niche constructive behavior which can then be applied to a broad spectrum of organisms to contextualize the reciprocal relation between proximate and ultimate drivers of behavior.     

Triadic conceptual structure of the maximum entropy approach to evolution

Many problems in evolutionary theory are cast in dyadic terms, such as the polar oppositions of organism and environment. We argue that a triadic conceptual structure offers an alternative perspective under which the information generating role of evolution as a physical process can be analyzed, and propose a new diagrammatic approach. Peirce's natural philosophy was deeply influenced by his reception of both Darwin's theory and thermodynamics. Thus, we elaborate on a new synthesis which puts together his theory of signs and modern Maximum Entropy approaches to evolution in a process discourse. Following recent contributions to the naturalization of Peircean semiosis, pointing towards ‘physiosemiosis’ or ‘pansemiosis’, we show that triadic structures involve the conjunction of three different kinds of causality, efficient, formal and final. In this, we accommodate the state-centered thermodynamic framework to a process approach. We apply this on Ulanowicz's analysis of autocatalytic cycles as primordial patterns of life. This paves the way for a semiotic view of thermodynamics which is built on the idea that Peircean interpretants are systems of physical inference devices evolving under natural selection. In this view, the principles of Maximum Entropy, Maximum Power, and Maximum Entropy Production work together to drive the emergence of information carrying structures, which at the same time maximize information capacity as well as the gradients of energy flows, such that ultimately, contrary to Schrödinger's seminal contribution, the evolutionary process is seen to be a physical expression of the Second Law.     

Scents of place: the dysplacement of a First Nations community in Canada

Here I explore how the experience of place at a First Nations reserve in Ontario, located in the middle of Canada's "Chemical Valley," is disrupted by the extraordinary levels of pollution found there. In so doing, I give special attention to air pollution and residents' responses to associated odors - that is, to the sense of smell. Focusing on a unique feature of smell - that it operates primarily through indexicality - I draw on C. S. Peirce's semiotic framework to highlight ways in which perception of odors entails embodiment of the perceived substance, thus connecting self and surroundings in profound and transformative ways. Ultimately, I argue that the local smellscape, while having reinforced a sense of positive emplacement on the reserve in the past, is now, because of the constant presence of toxic fumes, instilling in residents a profound sense of alienation from the ancestral landscape - a condition I call "dysplacement."     

L’homme souffrant en quête de sens: du récit de soi à l’identité narrative. Une réflexion à partir de Ricœur

The question of personal identity is central to any reflection on mankind and, therefore, immediately relevant to clinical anthropology. The notion of the continuity of personal identity over time represents Ric?ur’s contribution to the question. Upheaval and continuity in life are integrated into self-narrative, enabling temporal permanence of identity, which generates reflective consciousness and its concomitant ethical dimension. But from this anthropological point of view, the subject doesn’t construct a self and world through narrative. On the contrary, it is narrative elements that construct the subject, allowing the subject to make sense of his or her subjective life in the world. Through this narrative conception of the suffering individual, Ric?ur makes a distinct contribution to discourse in clinical anthropology in positing that suffering is a part of a person’s effort to recount their lives.     

Surrender to the Market: Thoughts on Anthropology,The Body Shop,and Intellectuals1

The direction of anthropology over the last century is tied to the shifts from colonialism to postcolonialism and from modernism to postmodernism. These shifts have seen the thoroughgoing incorporation of the world population into the economic, political and juridical domain established through the last throes of colonialism and the transmutations of capitalism and the State. Anthropology, a discipline whose history shows close and regular links with colonial government, also transforms in association with the world it describes and partly creates. Two dominant trends in contemporary anthropology—applied consultancy and historicist self‐reflexivity—are compared for the ways they represent the transmutation, which is characterised, following Fredric Jameson as ‘the surrender to the market’. In this way it is asserted that just as the discipline had hitherto revealed its links to colonialism, it now reveals its links to globalisation through a form of commodified self‐obsession. To illustrate this quality the paper considers the global chain of cosmetics stores, The Body Shop, as an example of ‘late capitalism’ and the moral juridical framework of globalisation. Finally, it treats these developments in anthropology as more generally affecting intellectuals and knowledge production through the promotion of intellectual ‘silence’.     

Interior Landscapes and External Worlds: the Return of Grand Theory in Anthropology1

This paper argues that the retreat from ‘theory’ characteristic of the postmodernist turn in anthropology has not had the impact on the ethics and politics of disciplinary practice that was hoped for. One reason for this is the problematic relationship between cultural relativism and identity politics which has paralysed the critical project in the discipline and prevented a more radical interrogation of two fundamental questions: ‘what is anthropology?' and ‘who is the anthropologist?'. Discussions in anthropological writing on hybridity and postcoloniality have more often highlighted the hybrid nature of `informants' than that of ‘anthropologists’. Feminist, native and minority writing in the discipline are areas where these questions have been seriously addressed through debates on positionality and location. However, the impact of these discussions on the politics of knowledge in the discipline are rarely recognised by ‘mainstrean anthropology’. One particularly noticeable lacuna is the fact that so little attention is paid to disciplinary education and its impact on theorising. Anthropology, rather than turning away from theory, should spend more time ‘anthropologising’ the concepts of ‘value’, ‘relativism’, ‘humanism’ and ‘comparison’ which underlie disciplinary theorising. The paper concludes by arguing for a return to theory in anthropology accompanied by a critical politics.     

From the Hiatus Model to the Diffuse Discontinuities: A Turning Point in Human-Animal Studies

In twentieth-century continental philosophy, German philosophical anthropology (Max Scheler, Helmuth Plessner, and Arnold Gehlen) can be seen as a sort of conceptual laboratory devoted to human/animal research, and, in particular, to the discontinuity between human and non-human animals. Its main notion—the idea of the special position of humans in nature—is one of the first philosophical attempts to think of the specificity of humans as a natural and qualitative difference from non-human animals. This school of thought correctly rejects both the metaphysical and/or religious characterisations of humans, and the positivistic gradualism, that sees the human being as an animal endowed with a greater degree of certain faculties (intelligence, etc.). At the same time, German philosophical anthropology still takes it for granted that such natural-qualitative novelty is unique in the realm of the living, that in correspondence with humans there is the hiatus, the discontinuity par excellence. The semiotic side of this view is the distinction between signs and symbols developed by Ernst Cassirer and Susanne Langer: animal signs would be mere proxies for perceptive elements or stimuli, whereas only human symbols could convey complex representation of objects and situations. The goal of this contribution is to criticise the alleged uniqueness of the hiatus and its semiotic implications through the opposite approach of the diffuse discontinuities. This approach that focuses on the semiotic traits of different species-specific environments (Umwelten) can be traced back to Jakob von Uexküll’s biosemiotical phenomenology, which thinks of discontinuities as a normal phenomenon of animal life.     

The semiotics of control and modeling relations in complex systems

We provide a conceptual analysis of ideas and principles from the systems theory discourse which underlie Pattee's semantic or semiotic closure, which is itself foundational for a school of theoretical biology derived from systems theory and cybernetics, and is now being related to biological semiotics and explicated in the relational biological school of Rashevsky and Rosen. Atomic control systems and models are described as the canonical forms of semiotic organization, sharing measurement relations, but differing topologically in that control systems are circularly and models linearly related to their environments. Computation in control systems is introduced, motivating hierarchical decomposition, hybrid modeling and control systems, and anticipatory or model-based control. The semiotic relations in complex control systems are described in terms of relational constraints, and rules and laws are distinguished as contingent and necessary functional entailments, respectively. Finally, selection as a meta-level of constraint is introduced as the necessary condition for semantic relations in control systems and models.     

A semiotic framework for evolutionary and developmental biology

This work aims at constructing a semiotic framework for an expanded evolutionary synthesis grounded on Peirce's universal categories and the six space/time/function relations [Taborsky, E., 2004. The nature of the sign as a WFF--a well-formed formula, SEED J. (Semiosis Evol. Energy Dev.) 4 (4), 5-14] that integrate the Lamarckian (internal/external) and Darwinian (individual/population) cuts. According to these guide lines, it is proposed an attempt to formalize developmental systems theory by using the notion of evolving developing agents (EDA) that provides an internalist model of a general transformative tendency driven by organism's need to cope with environmental uncertainty. Development and evolution are conceived as non-programmed open-ended processes of information increase where EDA reach a functional compromise between: (a) increments of phenotype's uniqueness (stability and specificity) and (b) anticipation to environmental changes. Accordingly, changes in mutual information content between the phenotype/environment drag subsequent changes in mutual information content between genotype/phenotype and genotype/environment at two interwoven scales: individual life cycle (ontogeny) and species time (phylogeny), respectively. Developmental terminal additions along with increment minimization of developmental steps must be positively selected.     

A Biosemiotic Approach to the Problem of Structure and Agency

A human being is the simultaneous composite of several different levels of being, from atomic and subatomic to the level of complex social interaction, and these levels are nested within the individual hierarchically (lower levels giving rise to higher levels, etc.). One of the most important and influential approaches developed in the history of science has been that of systems theory and systemic thinking, in which the different levels of the hierarchy, and the interactions between those levels, are considered simultaneously. Although this model provides a comprehensive view of biological being, the transition from one level to the other is not well defined in it. Uexküll and Pauli (Advances: Journal of the Institute for 417 the Advancement of Health 3:158–174, 1986) suggested that semiosis is the translator of the events from one level to the other. From a psychological point of view, a myriad of semiotic events happen inside an individual, and it has been suggested that among other semiotic events, inner speech plays an important role in mediating personal agency. Dialogical theories of the self, Jungian psychology and hypnosis research evidence show that there is a semiotic multiplicity in human agency and consciousness, and that these multiple streams are all converge to a central semiotic singularity. I argue in this paper that by taking a biosemiotic point of view, human ‘agency’ may be defined as the ability of an individual to direct the incoming and internal streams of semioses and the ability to create an integrative and superordinate new stream of semiosis in addition to the upwardly and downwardly component ones, and how such a view might open a new door for research into the concept of human ‘personality’ and ‘agency’.     

Imagining the Real: The Photographic Image and Imagination in Knowledge Production

The exploratory discussion in this article starts from the fact that it is the realism of photographic representations which enables them, in an indexical sense, to point back to a reality beyond themselves as images. In the same vein, it is as a metonymic space-time fragment that the photograph can indicate a continuation of reality beyond its own framing of the visible. Or, putting it differently, rather than constituting transparent representations, presence in photographs is evoked through absence of the real. What is not problematized in photographic theory and visual anthropology is that photographs thus depend on imagination for their interpretative connection to reality. My argument sees photographic practice as interference, which pushes the medium past the implicit positivist premise for visual knowledge production in anthropology. Furthermore, when understanding the ability to imagine as movements in reason, the separation between imagination and reason, presumed necessary for the scientific production of knowledge, is also challenged. Concerned with rethinking photography in visual anthropology, imagination’s role in knowledge production will be explored through my photographic art project, Houses/Homes.     

Obscurantist Holism Versus Clear-Cut Analysis: Will Anthropology Obviate the Biology-Culture Divide?

Although holism has long been a central theme in anthropology, current perception is that anthropological discourse is being pulled apart along its biology-culture seams. Despite reservations among sociocultural theorists, Darwinism remains the only body of theory that purports to link sub-disciplines of anthropology. The importance of holism in anthropology is reconciled here with disciplinary fragmentation and evolutionary theory. While Darwinism appears to provide interdisciplinary theoretical ties, it cannot successfully relate sub-disciplines of anthropology because this theory itself relies on a preformationist divide between inherited and acquired characteristics. Increasingly subtle language of genetic information and constraints does not ameliorate this problem. Research potential for the ecological constraints model in biological anthropology is discussed. Developmental systems theory (DST) is advocated as a tool for working toward a holistic anthropology [Susan Oyama, Paul Griffiths, and Russell Gray, ``Introduction: What is Developmental Systems Theory?,'' in Susan Oyama, Paul Griffiths, and Russell Gray, eds., Cycles of Contingency: Developmental Systems and Evolution (Cambridge, MA: MIT Press, 2001), 1–11].     

Semiotics and the placebo effect

Despite substantial progress in elucidating its neurobiological mechanisms, theoretical understanding of the placebo effect is poorly developed. Application of the semiotic theory developed by the American philosopher Charles Peirce offers a promising account of placebo effects as involving the apprehension and response to signs. The semiotic approach dovetails with the various psychological mechanisms invoked to account for placebo effects, such as conditioning and expectation, and bridges the biological and cultural dimensions of this fascinating phenomenon.     

A Therapeutic Moment? Identity, Self, and Culture in the Anthropology of Education

Identity is a key area for consideration in contemporary educational analysis and in the anthropology of education in particular. This article considers the need for critical inquiry into the notion of identity, suggesting that the field might reconsider the need and value of an approach that moves beyond identity toward consideration of cultural models of self and their implications. The discussion outlines three areas where self appears to be a useful construct (cultural therapy, multiculturalism, and transcultural comparisons of teaching and learning).     

Beyond explanation and understanding: Anthropology and hermeneutics

Conclusion The fact that Ricoeur's influential essay on the model of the text was published twenty years ago has not in any way reduced its significance for addressing critical issues of interpretation in the human sciences. However, Ricoeur's suggestion that we turn to structural linguistics as a basis from which to develop a critical interpretive theory rooted in the logic of the human sciences has since been challenged, but not superseded, by the post-structuralist assertion that text, or human action as a text, lacks coherence. Jacques Derrida and his followers have argued that the objective of their method is to deconstruct a text which means to discover what it excludes through its representation. It is, therefore, a fiction, Derrida maintains, to presuppose that one can unveil the meaning or truth of a text, as the reading of a text must necessarily take place in its margins.Whatever may be the practical implications, or implications for praxis, in the assertion that a text lacks a unity or truth, I contend that the key question raised by Ricoeur, and not to my knowledge resolved by post-structuralism, is how to maintain a sense of action as meaningful while being able to grasp it critically. This question establishes a point of tension between human agency and the objective structural constraints to which it is subject, thus, as I have asserted, connecting the formal properties of a text to the conditions of its generation. Although I have argued that Ricoeur's moment of structural or semiotic mediation is faulted in that it locates oppositions or contradictions in the avowed worldlessness of the text's interior rather than in the historical process of humanity's self-formation, this weakness does not altogether eclipse the merit of his analogy between the interpretation of texts and human actions. To the contrary, Ricoeur has shown how it is possible through rejecting the methodological implications of an explanation and understanding dichotomy — or how emics and etics have come to be used in contemporary anthropology to distinguish types of theoretical constructs — to develop an interpretation theory with critical implications based on the logic of the human sciences. Anthropologists who resort to an exclusive explanation or etic position, through the drawing of nomological hypotheses, fail to recognize that cultural phenomena are intentional in that they owe their generation and identity to a historically constituted intersubjectivity. On the other hand, anthropologists who privilege the understanding position, which is highly prevalent in contemporary symbolic and interpretive anthropology, conceptualize this process as the logical reconstruction of the subjective intentions of actors, or in a more complex sense, the identification of meaning with context. Ricoeur has argued that the pursuit of an exclusive explanation or understanding theory is based upon an epistemological reduction. The privileging of theories based upon natural science explanation reduced the intersubjectivity of meaning to the classification and verification of facts, while theories based upon understanding reduce the dialectical movement of meaning to the ostensive reference of context. From either the exclusive explanation or understanding trajectories, the critical potentialities of anthropology are vitiated because the reflexive dimension of the interpretive process is absent. As Ricoeur has repeatedly emphasized, knowledge of remote historical periods, texts, or other cultures not only produces a comprehension of these phenomena as radically other, but also casts light onto our own life situation.Ricoeur's theory is important, therefore, for anthropologists and other students of the human sciences, because it combines an emphasis on mediation, or the critique of naive consciousness, with the conceptualization of human actions as intentional, communicative events. It therefore goes a long way towards bridging some of the deepest objections raised by the scientistic outlook against the method of versteben, while retaining the latter's emphasis on a hermeneutic understanding of social life. This bridge has been built without resorting to the objectivism of the natural sciences and by pursuing the logic of a method that is in concert with the unique object-subject of the human sciences.

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The Self as Social Artifice: Some Consequences of Stanislavski

Practice commonly develops independent of theory: only rarely does some heritable informational structure knowingly emerge. With this in mind, Biosemiotic theory is well served by an informed synthesis with Constantin Stanislavski’s theatrical technique. For it is not enough merely to catalog signage by studying the consequence of its function, we also seek to generate signs with knowing intent. This implies more than the strategic use of signs, which all complex living things do, and of which our many subjective selves emerge. It calls for an objective artifice of signs, that is, some set of techniques competent to produce subjectivity, and capable of being objectified such that it can become a knowable standard. This is precisely what Stanislavski offers, ways of knowingly creating novel, actual, believably generative, signs. Within the realm of human action and in terms of human knowing, he positively exemplifies applied semiotic theory: his approach to dramatizing fictional characters also expresses how self-consciousness comes to be. What Stanislavski implies, Charles Tilly presumes and this essay asserts: our own biotic evolution has been influenced by post-biotic or metaphoric evolution, which results from the ‘living’ interaction of certain classes of non-living things. These derive from the pragmatic a priori made implicit by Chauncey Wright, which is the motivation of living things to act on specific needs within specific situations. The need to breathe is one example; the need to make competent use of existing epistemic structures is another. But such structures have their own needs, and ‘act’ to fill them. When this is compounded culturally, it may result in self-consciousness – a self-constructed artifice of semiosis with great consequence to biotic processes. Tilly supplies evidence that such compounding happens within human society, as well as a theoretical basis for its expression as a semiotic sociology. This essay uses pragmatic semiotics to explore the strong parallels that exist between the deliberately objective motivations upon which science, sanity and self-consciousness all depend, Stanislavski’s practicable artifice of signaling pathways and social emergence, and Tilly’s approach to society as ongoing performance.     

Dicent Symbols in Non-Human Semiotic Processes

Against the view that symbol-based semiosis is a human cognitive uniqueness, we have argued that non-human primates such as African vervet monkeys possess symbolic competence, as formally defined by Charles S. Peirce. Here I develop this argument by showing that the equivocal role ascribed to symbols by ??folk semiotics?? stems from an incomplete application of the Peircean logical framework for the classification of signs, which describes three kinds of symbols: rheme, dicent and argument. In an attempt to advance in the classifying semiotic processes, Peirce proposed several typologies, with different degrees of refinement. Around 1903, he developed a division into ten classes. According to this typology, symbols can be further analysed in three subclasses (rheme, dicent, argument). I proceed to demonstrate that vervet monkeys employ dicent symbols. There are remarkable implications of this argument since ??symbolic species theory?? fails to explore the vast Peircean semiotic philosophy to frame questions regarding the emergence and evolution of symbolic processes.     

Immigrant transit camps ‐ The formation of dependent relations in Israeli society

In this article three approaches to define and explain negative ethnic attitudes are discussed: the anthropology of cultural misunderstanding, the sociology of how differences in group positions are justified ideologically, and the social psychology of maintaining self‐esteem through intergroup differentiation. The‐ aim is to integrate these approaches into an interdisciplinary model. Social identity theory is used as a frame for this integration. The argument developed is that ingroup values are used for intergroup differentiation and evaluation. This leads to the development of stereotypes. Stereotypes reflect misunderstanding, but also anchor social representations of a hierarchy of group positions (ethnic hierarchy). Depending on the ethnic composition of the larger society, majority and minority groups will differ in their ethnic hierarchies. Discrepancies between ethnic hierarchies will lead to ethnic tension. From the perspective developed, a number of hypotheses is derived about how changes in the socio‐economic position of minority groups will affect intergroup evaluations. Hypotheses based on the category differentiation model and the social identity model are specified with respect to the expected changes in stereotypes and intergroup discrimination of the ethnic majority and minority groups.     

Journeying Between Desire and Anthropology: A Story in Suspense

Anthropology is a discipline based on the motif of the journey and ‘the myth of the eternal return’. This is the journey out to the ‘other’in order to return to constitute ‘self, and this movement is a movement of desire. The desire is for wholeness, for self‐presence, for a unified self. It is a desire for origins. And this desire is evident in anthropological practices as it is in myths and fairytales—all tell stories that speak of the desire for a separate, an original, self. Yet ‘the myth of the eternal return’reveals that the enactment of the story is itself originating. The origin is not a thing to be hunted down and appropriated—it is no thing. Like the archetypes which flow through stories, it is alive in the telling. The story I tell in this paper is about my own desires. It speaks of the desire to undergo the rite of passage of anthropology, and of how this journey was interrupted by the anthropologist who always journeys before me. And yet. it is through the inextricable relations with the writings of the “other‘ anthropologist that alluring moments of different desiring are fleetingly revealed. In the end. my relations with anthropology tell of a paradox: of the desire for a transcendental journey in order to constitute self and the seductive desire for immersion—to lose self, the story remains in suspense.