Saturday, March 02, 2019
I've spent a considerable amount of time recently (with Cathy Burnett) trying to develop a credible account of meaning making from a sociomaterial perspective. That journey has taken me down some fascinating byways including cross-species communication, machinic semiosis and into the possibilities of message exchange without sentience. But however you carve it up, it seems that what we call literacy is an exclusively human accomplishment, even when we fully acknowledge the use of signs and symbols in nonhumans. Thinking of literacy like that isn't human exceptionalism - it's just the way it is, a distinction. It's helpful to think of that distinction with respect to text - the word in English derives from the Latin textilis (woven), so we might say text is that which is woven. The etymology is shared with textile (fabric or material) and indeed much has been made of this elsewhere, and part of it is no doubt connected with the historic materiality of the book. The parallels are interesting to think with. Take something like knitting, similar to writing in that it is a human accomplishment. OK, so the artistry of weaver birds is impressive, spiders make impressive webs, and so on - but they are just not the same thing. Knitting is learnt behaviour with a variety of forms and techniques - but it is just an abstract idea without the material dimension - the yarn in all its variety, colour, production and origins and the technology required to knit it together, whether simple (two or three sticks or needles) or complex (automated, machine-powered, programmed). Of course you could elaborate on the process, all the different steps required in making a garment, for instance, but that is the basic process. The garment is, of course, analogous to the text, that which is woven. A garment is a more or less durable product designed to fulfil a particular purpose, and from the point of completion has what amounts to a life of its own. It can be moved across space and time, given, sold, lent, re-purposed or destroyed. It can be cut, copied, shrunk or lost. It assembles, reassembles and disassembles. It is dependent on an entangled process and on complex mechanisms of transmission and exchange - and in this sense is just like text. Thinking like this suggests that the semiotic domain of the social should not be purified and distilled for the purpose of study. Texts are mutable objects in heterogeneous assemblages with human, nonhuman and non-semiotic objects, they emerge out of these entanglements affect them and are affected by them.
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