Boy I hate to do this but I am going to have to bow out of the
discussion. I am leaving early tomorrow for the better part of two weeks
and will have only limited access to email. This is really interesting
to me and I hope I can pick it up when I get back..........djc
From: Bill Barowy [mailto:email@example.com]
Sent: Tuesday, December 21, 2004 10:08 AM
Subject: Intentionality and Semiotics: What Lemke wrote
Don, here are some quick thoughts in response to the social semiotic
to investigation that you posted and that I've found insightful.
continuing some further clarity might result. I'll have to revisit
book. I probably won't get the same things out of it this time around.
1. How does the performance of any particular socially meaningful
action make sense to the members of a community?
(Along with questions 2, 4, 5, 6)
I think only a few activity theoretic studies apply an ethnographic
hope someone posts refs to those they know about. CHAT seems focussed
on the social organization (and transformation thereof) of people who
doing something together, but yet, your above question refers to
a community" rather than "members of a social group". Community, to me,
indicates more joint intentionality than "social group", as also does
of activity". Together with question 7, "What larger social patterns
the action belong to?" the two approaches seem nearer, although "social
patterns" e.g. trivially: triadic discourse, break the bounds of things
institutions, i.e. durable systems of activity, that CHAT works so well
analyze. Yet, what Yrjo terms "third generation", which analyzes
transformations in social organization across systems of activity, makes
possible to look at larger patterns, beyond institutions. Perhaps one
in the expansive methodology, looking for "models" (Wartofsky's second
artifacts) shared across systems, might be reinterpreted as looking for
"systems of signs" shared across communities?
Question 8, "How does it [action] tend to recreate or change the basic
patterns of the society? " seems entirely consistent with activity
one realizes that one basic pattern has been the durable social
with shared artifacts, intentionality, and a division of labor.
3. What are the parts and how are they related to each other?
I think i see connections here, but I'm not sure what you mean by parts.
Regarding where intentionality, or Leont'ev's object (what brings people
together to do something) stands in relation to semiotics, lets say
on social semiotics, it seems Jay has had this to say:
"While social semiotics does not accept intentional goals as a valid
for defining actional units, it does agree with the developments of AT
direction of understanding semiotic mediation (signs) in the same terms
artifact mediation (tools) in human activity. The later version of the
has been developed particularly by Yrjo Engestrom. Vygotsky emphasized
originally the role of discourse in mediating action."
Activity Theory and Actant-Network Theory
I'll throw this quote from Jay into the mix as well, because, while
(!!!) 3 activity theoretic methodologies (!!!) it raises the issue of
development (which brings in MIchael G's thread) -- and I'm wondering
development is studied in social semiotics? Is it more than the changes
the basic patterns of the society? What are its units? Could it be
in meaning or changes in meaning-making?
"One strand within AT research tends to focus on individual development
the context of local social interaction. In another, the unit of
rather the activity itself, with a focus on its community history and
comes to be part of the repertory of an individual. A fully
version of AT attempts to link subjects-in-development not only with the
social activities that link us to other subjects, but also to the
artifacts, tools, and symbolic systems of our communities, and to
larger scale cultural and social formations (e.g. norms and values, ways
speaking and acting)."
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