Semionaut, Signifying Everything
Signifying Everything
Archive for the ‘Americas’ Category
|Adele Revisited
Tuesday, January 12th, 2016
As we can see in Saturday Night Live’s “A Thanksgiving Miracle” sketch (November 21, 2015), in the United States, Adele has entered the pantheon of iconic showbiz figures — along with Marilyn Monroe, Bill Murray, and Flavor Flav — about whom nothing more need ever be said. She is operating on the astral plane of influence.
Posted in Americas, Culture, Fuzzy Sets, Making Sense | No Comments »
Network: Hannah
Friday, December 18th, 2015
Tell us about your piece that won the Semionaut New Writers award. How did the thought come to you and how did it develop?
I started writing my essay for Semionaut, “Is this heaven? Reflections on Barthes and Facebook,” while trying to craft my BFA thesis statement. My thesis was called “Friendship in the Age of Facebook” and functioned as a social practice exercise that probed into shifting notions of sincerity. I was thus revisiting lots of texts from my Goldsmith’s Visual Culture degree like The Picture of Dorian Gray, The Strange Case of Dr. Jekyll and Mr. Hyde, of course Roland Barthes’ Camera Lucida, and picking my mother’s knowledge banks of Shakespeare plays about mistaken identities like Twelfth Night and Midsummer Night’s Dream. What followed was an unruly 2000 word document that tried to capture absolutely everything all at once. Although it helped inform my BFA statement, it took on a life of its own. Semionaut prompted a massive edit where I focused on a single text. I think it’s about 800 words now.
How did you hear about the award and what was your reaction when you won it?
I was working on said epic document and was writing art criticism but I wanted to branch out and was actively looking for writing opportunities. My grandmother taught me about semiotics when I was quite young and I studied it at Goldsmiths so I just did a Google search for “semiotic writing award” and/or “cultural theory writing award” and literally the only thing that came up was the Semionaut award. I submitted the essay just under deadline a few days after Thanksgiving.
So often you submit to these things and don’t really expect to hear anything back. But I did—first the short list and then the final verdict! I really had no idea what to expect but of course I was thrilled. Barely anyone knew I had applied so I got to explain everything all at once, including the peculiar world of semiotics. The accreditation felt great and connecting with Space Doctors was very exciting.
What has been happening to you since then? Give us some highlights?
Soon after, I started freelancing for Space Doctors doing US cultural insight. My first project was on the symbolism of light in American culture and I got really into it. I continued writing a monthly art review for THE magazine in Santa Fe, wrote for several other national publications, exhibited my own artwork, and traveled a bunch. Now I am at Space Doctors full time.
Would you recommend applied brand semiotics & cultural insight as a career option?
Absolutely! It’s an expanding field with tons of room for growth, creativity, and thoughtful innovation.
What do you foresee for yourself 5 years from now?
Only time will tell. 😉 Hopefully still involved with Space Doctors and living fabulously.
How do you think the world that cultural semioticians are looking at will have changed by then?
Cultural semioticians will be the norm: the leaders of marketing in a continually visual world. “A Sign in Space” from Italo Calvino’s Cosmicomics is both a harbinger and just the beginning—a very juicy creation story.
© Hannah Hoel 2015
Posted in Americas, Art & Design, Culture, Experts & Agencies, Network, Semiotics | No Comments »
Apple’s Swift Icon
Wednesday, August 13th, 2014
Swift Semiotic Observations on Apple’s Swift Icon
A few days ago, Apple unveiled their new language for Xcode programmers, which is called ‘Swift’ and which comes with the following graphic visualization:
A friend of mine was surprised at the angle of the swift having been well-briefed on the semiotic implications of angle and trajectory in Western culture iconography, e.g. they generally transverse from left to right in accordance with Western reading conventions, and that ‘down’ is usually bad to the same degree that ‘up’ is usually good . . .which generally makes the upper right-hand corner the aspirational destination for most icons and logos.
But not this time.
Some semiotic observations on Apple’s icon for the new swift:
1. The downward angle of descent is important: by showing the swift moving to the bottom right, and not straight down, the meaning changes from dropping dead to controlled descent. There’s intent with that angle.
2. What are birds often doing when they’re descending with control at speed? Hunting: through this observation, the image becomes an expression of energy, aggression (strongly mitigated by the colours and the fact that it’s only a bird), confidence, and decisiveness.
3. The downward trajectory is showing the icon literally coming down to earth; perhaps being ‘down to earth’ is a desirable or even aspirational brand attribute for Apple software (especially since it’s not open-source, and it often takes criticism about this in comparison to Android)
4. Consider the opposite angle – if we dip into Greimas’ semiotic square for a moment – which would show the swift going to the upper right corner: while this is typically the direction that all positive, non-tragedy, Western-orientation narratives take, it also carries some uncertainty: by going into the clear open blue sky, where is the swift going? It would have no destination, it would seem aimless, directionless. The open sky is freedom but also chaos and uncertainty. The current downwards direction is grounded, focused, tangible, practical — everything you might look for in programming language. Some narrative systems do better with clearly delineated borders, and my guess is that programming language is one of them (make no mistake: I don’t pretend to know anything about computer programming languages).
5. Orange is cool: it’s fresh, clean, exciting, young, simple, energetic, and positive. It’s quickly becoming the dominant brand colour-de-jour . . .
6. White is also cool, and of course very Apple – they got the chromatology absolutely on-trend, absolutely emergent.
7. Knowing it’s a swift is also key: of all birds, it’s a swift. There’s such a strong, positive association with that word! Swifts are swift: small, nimble, flexible . . . Wikipedia calls them “the most aerial of birds” which is just poetry.
8. And there’s a old-school elegance to ‘swift’ that you can’t find in ‘fast’, and an accessibility of personality that you can’t find in ‘falcon’ (everybody knows falcons are arrogant, but you could sit and have a beer with a swift – if you could keep up).
9. I also feel a degree of decisiveness and accuracy in ‘swift’ that I don’t feel in ‘fast’. For whatever reason, I think of ‘fast’ as courting association with ‘out of control’ (the faster you go, the less control you have?) but ‘swift’ is always in control: there’s almost a Biblical power in the idea of swiftness, a perfectly balanced combination of power, accuracy, determination, and confidence. Control is a desirable connotation for programming language, and from what little I understand of how the Swift language compares to Objective-C (cough), it’s an apt description of how it’s supposed to work.
10. Finally, the swift also connotes lighting-fast reflexes (they eat flying insects while flying at up to 106 miles-per-hour / 169 km/hour: they’re fast). That’s got ‘computer technology’ written all over it.
Nicely played, Apple . . .
© Charles Leech 2014
Posted in Americas, Art & Design, Brand Worlds, Clients & Brands, Emergence, Making Sense, Semiotics, Technology | No Comments »
Short List – Celeny
Tuesday, February 11th, 2014
THE LAYERED GAZE OF THE MEGALOPOLIS
To identify a space is a challenging undertaking filled with problematic notions of graphing, naming and containing a territory. Yet to identify a memory or moment created within a space is a more plausible endeavor. One of the powers of physical space is its unyielding ability to create a temporary and temperamental place. But it is the inhabitants that give birth to the settlement itself. Cities, on the one hand, often make one feel small or insignificant, while on the other, they also make one feel enlarged and intoxicated by its growing space. In this short paper, I will use China based photographer Jasper James’s photographs of cities through the silhouettes of people to explain how these images that combine cityscape, portraits, and one’s individual existence metamorphosis into one; how they become an invitation to see the world differently.
With humble and distant observation, James’s “City Silhouettes” series is taken in Beijing, China, one of the most populated megalopolises in the world. The density and immense traffic of human encounters on the daily basis is here staggering. However, these images give the viewer a chance to have a singular moment with one person in the foreground while simultaneously seeing the habitat of over 20 million residents in the background. The silhouettes function as a portal between the mind and the moment (of seeing), the occupant and the occupancy, the organic person and the inorganic structure of linear city architecture, and so on. Using three superimposed layers to make the photographs, James emphasizes the person, the city, and the sky and in each image declares the illusion of chaotic solitude or the multiple nature of each individual.
Figure 1.© Jasper James
In Figure 1., we see a woman looking down upon the city with a nurturing and pensive yet determined tone. A major color spectrum can be identified: from the darkest black to the palest white. The lighting seems similar to the sky when reaching dawn and the fading of the layers causes the building structures to blend in displaying a hue of softness, a misunderstood lightness and overall vulnerability. Perhaps this is the woman’s perspective of the municipality, of her lived experience, and simultaneously her moment of genuine experience of the city. But the more general question that arises is this one: How does this images relate to any urban person’s lived experience? Simply put, we all see reality through our own eyes. The magnitude of any city can never camouflage the magnitude of the self. Moreover, the identification of each silhouette is vague enough to allow anyone with a vivid imagination to slip inside its shadows and fill in the void. James has concurrently revealed, first, how small we are as humans in a metropolis and, second, how big we are as individuals in a metropolis. He questions the viewer to decide for herself or himself which of the two unveilings to scale at that particular moment of seeing.
Figure 2.© Jasper James
In Figure 2. James’ image of the urban child is a muddled message to decipher, with conflicting tonalities between a lost child pleading for help and a curious child enamored with its concrete fortress. Is this surrender or praise? Is the city a welcoming haven for a child or brutal fast lane? This particular moment captured by the image suggests both polarities of experience. In addition, the sides of the image are blurred which in turn gives the outline of the child a highlighted contrast and sharpness. If this is the child’s perspective, is it steered within parameters? Are there limitations to what the child can see? Or else, what can the viewer see through the child? Is the child enchanted by the colossal constructions or just forgotten among monuments of business world? James’s use of contrast gives way to interpreting the shapes of emotion within the physical layouts, where the only way to go is up. The buildings rise as the child rises too, and the movement is not only captured but also suggested as limitless..
Each photograph thus has a variety of colors from the full spectrum allowing for layered and multiple interpretations to emerge. If the colors were pastel, the images would seem lighter in tone and expression; if the images were in monochrome, the messages would lack certain depth. The use of color and fading with the white to black spectrum gives them a realistic documentarian tone. The city then also becomes multi-layered space and a multiplicity in itself. Some people allow for a city to drive them: drive them mad, drive them to success, drive them away, while others remain as they were and become interiors of the city. James portrays the insight of the separate: the endless particles of the mass that form megalopolis. In a city like Beijing, with limited spacing capacities, the photographer has achieved a way to represent individualism using just light and angle. As a creative resistance to territorial assault, James manages to make the viewer briefly experience the dizzying inertia of a city; a moment in which a viewer, that is, human figure, can for a second exceed the scale of a megalopolis. I think that James’s photographs operate as superior ads for the city, providing a fresh image of Beijing, one where art perfectly folds into superior marketing.
© Celeny Gonzalez
Posted in Americas, Art & Design, Asia, Culture, Making Sense | No Comments »
Scopophilia Supercut
Thursday, June 20th, 2013
I came across a terrific piece of edited video, called a ‘supercut’ (defined by Slate Magazine as “a video mashup that focuses on a specific word or element in a series of videos and remixes the multiple sources into one video montage”). There are hundreds of these supercuts on YouTube, some of them extremely popular. This particular one collects short scenes from movies that show the ‘back-to-the-camera’ shot. Doesn’t that sound silly? Well it’s not: it’s spectacular, and extremely moving. There’s a HD version on Vimeo, so go on and have a look. I’ll wait.
See what I mean? Phenomenal. So many great movies there!
This Supercut offers two primary sensory texts: the visual montage, and the musical track. Naturally, one informs the other: film music theory tells us that visuals are there to tell us what to be thinking about, and music is there to guide how we should be feeling about what we’re thinking about.
In this case, the framing of the foreground character (usually, the back of their head) instantly suggests that the music is providing the ‘soundtrack of their mind’, and that we’re being offered a synaesthetic sense of their mental engagement. The music starts off as very simple, but soon starts to become more complicated. As it does so, our understanding of the complexity of the characters grows, as well as the true complexity of the scene in front of them.
As the music swells, we also understand that we’re also watching an unfolding relationship between the character and the action in the background, which is the true subject of the character’s gaze. Although there are sub-themes that run through the clips (stage performances, Asian landscape, military dominance, doors and window opening, natural cataclysms, etc.), in most cases the background is spectacle: something wonderful, or awe-inspiring, or terrifying, or overwhelming. As the music grows fugue-like in complexity and repetition, so the emotional scale of the background image seems to grow.
At some point we realize there are two spatial levels of scopophilic relationships: one between the character and the spectacle, but another between us and the character. In one early scene (Baraka), the camera pans into the head of the character, but for the rest of the montage, we remain firmly behind the character. Our relationship with the character becomes complex in its own right: are we protected from the spectacle by their foreground stance, or are we being distanced from it? Are we being invited to empathize with the character, seeing what they see, or are we being removed from it by the distraction of the character’s foreground presence? The character is vulnerable, with their back to us, unprotected – yet in many cases the threat we pose to them pales in comparison to the threat they’re facing directly. Their vulnerability is also tempered by their anonymity, since we never see their face.
Many of the images, buttressed by the music, communicate a sense of isolation and loneliness. Even with many of the images that show two characters, the engagement of each character with the spectacle in front of them suggests that each is lost in a singular experience, that there is no true connection between them. Towards the end of the montage, it’s tempting to see some hope in the couples shown: Tyler and Marla share some handheld connection in Fight Club; Luke and Leia share a chaste but genuine moment in The Empire Strikes Back. But in both cases, we know better: Marla has fallen for a psychotic schizophrenic, and Luke’s interest in Leia will remain forever chaste – in each of those scenes, the connection is a lie.
And yet, there is unity in the montage. The only thing all the spectacles have in common is that they’re all being observed by the character/s. They all share objectification – spectaclification? – since they all sit just outside the character’s immediate orbit. The character is not in their scene, but always just outside it. Only their gaze connects them, and this helps us understand why the music is a non-diegetic soundtrack to their mind: it’s the sound of them trying to figure out what their view means, at the distance they’re at, while we’re using the same music to try to figure out what our view of their view means at the [even greater] distance we’re at.
The music is God Moving Over The Face of the Waters, by Moby, who, by the name he gave it, was well-aware of its potential for the profound. The repeated piano motif, which starts the piece and then continues through as a rhythmic counterpoint to the orchestral melody, acts as some kind of kinetic anaphone for (a) the white-cap ‘Waters’ of the track’s title, but also (b) the simple, desperate, and banal repetition of our own merely human lives. When you listen to just that one part, you can hear that sometimes we’re in sync and sometimes we’re out. The orchestral melody, with its deep bass sub-oceanic movements, is the voice of God, hinting at some larger truth . . . some just un-graspable, just outside-our-reach understanding of what it all adds up to, as a singular whole. Here the double-spatial levels of relationship gives a sense of hopelessness: if they can’t figure it all out and they’re that much closer to the spectacle, what hope do we have of true insight, since we’re that much further away?
And yet, even from our distance, we perceive and appreciate the beauty of the visuals and of the music, and of their combination . . . so perhaps there’s hope for us after all. Perhaps we need that distance, that perspective.
Lastly, if nothing else, it’s a great clip to remind us how cool Event Horizon looks! Time to dust that one off for a revisit.
(with help from students of the 2013 Georgian College Research Associate Program)
© Charles Leech 2013
Posted in Americas, Culture, Making Sense, Semiotics, Sequencing | No Comments »
Prologue to Semiofest
Tuesday, April 30th, 2013
Editor's Note. Clear concise communication of what benefits semiotics can offer potential clients in the context of market research has long been a key challenge for commercial suppliers of applied semiotic and cultural analysis. Looking back on London's Semiofest 2012, the first annual gathering of commercial and academic practitioners, and looking forward to the imminent second Semiofest in Barcelona in May/June 2013, this article explores a number of questions still calling out for answers in terms that can be immediately convincing and persuasive for the non-specialist. This piece is much longer than anything we normally accept for publication (our essays average 600 words or so) but its timeliness and wide-ranging character make this an irresistible Semionaut proposition as stimulus for thought. One of the keynote presentations at this year's Semiofest is entitled "Making Semiotics Useful". That's also, implicitly, the challenge of this paper: how do we persuade people that this stuff, in all its varieties, is actually useful, comprehensible, good for something? A challenge which must, surely, speak ultimately not just to the commercial applied semiotician but also to the academic trying to persuade students of the value of semiotics-based studies and justifying research funding.
Purpose
After having attended Semiofest 2012 in London, the first global conference on applied semiotics, we have some confidence that we, as semioticians, are in a position to evaluate the global practice of semiotics in a marketing context. We are in a position also to define a range of practices and better define the term such that all applications fit within.
As semioticians, the barrier to our future success depends on our ability to simply articulate the definition of semiotics and the value it offers in business context. In order for it to be simple to understand, we must describe it without using words like synchronic, diachronic, discursive, etc. This document is an attempt to define the state of the practice to us and to the larger arena of marketing, branding and product development. The benefits of which is that we might manage perceptions of semiotics, take advantage of the opportunities as well as sell semiotics more effectively.
Background
The creators and organisers of Semiofest are clearly on a mission to unify the global semiotics community, encourage the sharing of ideas, and increase the commercial value. To date, semiotics has been difficult to promote. It has been hard to define and package nicely into a digestible proposition that all marketers can comprehend. There is just enough information out there to make it both intriguing and confusing. The promise of having a sound methodology for uncovering the meaning of signs appeals to many, but has caused its traditional definition and application to be altered, adapted and fastened onto other insights gathering disciplines (such as neuro-design, brand strategy, design strategy and traditional marketing research).
Definition and clarity about semiotics was also a challenge for the global audience of practitioners and academics at Semiofest 2012. During the event, we as a community were unable to articulate it in such a way that it served people for the variety of disciplines that find its usage meaningful. But failure to better articulate and manage the perception and relevance is a liability to all that seek to make a living from applying the ‘science of signs’ in marketing, branding and design.
A Definition of Semiotics
Semiotics is the study of decoding and recoding meaning by understanding the signs and codes manifested in culture and absorbed or expressed by each human being. The identification and interpretation of signs and codes allows us to understand the meaning and relevance of concepts and objects without the problematic task of asking people directly what matters to them. Rather, those signs and codes are confirmable by a process of deductive pattern recognition as well as use of the semiotic square for proving dichotomies between patterns that align with a common denominator of meaning. If the dichotomies do not make sense, then the quality of insights will be held in question.
It appears as though the application of semiotics can be matrixed from the decoding in insight gathering to recoding of signs in product and brand development and from the psychological analysis of human perception of the sign to the anthropological analysis of sign meaning in culture.
Schools of Semiotic Thought
We are a signifying species and we project meaning onto the objects around us. Those that follow the logic of Charles Sanders Peirce believe signs are universal and that everything is a sign. Whereas those that follow the logic of Ferdinand De Saussure believe that the meaning of a sign has purely to do with its relevance within a culture.
The Peircian approach lends itself best to an understanding of those instantaneous assessments (unconsciously or consciously) we make of objects in our world. Signs, according to Peirce, can be anything — a hand gesture, a facial expression, the painting of the Mona Lisa, the steam that comes off a hot pot, or the crucifix. The meanings of signs then, include cultural effects but also are perceived in a way that precedes culture, impacting us all the way down to the neurological and animal level. Sign interpretation reflects our self-perception, triggers unconscious emotions and stimulates our salivary glands. With this point of view, Peircians tend to focus on perception and the immediate impact and amplitude of the sign on us psychologically. The dominant themes in culture are compelling to Peircians, because they appear to confirm universal truths (or at least points of view that seem to be revealingly widespread and consistent across cultures) about the nature of perception in all human beings.
According to Ferdinand De Saussure, the sign is a symbol — already an abstraction deriving its meaning from the broader cultural signification system — the world exists because we determine it. It appears Saussure did not concern himself with questions about the nature of perception and the deeper unconscious in his definition of semiotics. Therefore semioticians following Saussure function more as anthropologists studying the communications, traditions and relationships exclusively in culture. They focus not on the immediate impacts of the sign, but rather on longer-term impacts of signs on culture. Commercial semioticians inspired by Saussure tend to see dominant themes as all too common and ultimately inclined to lose their appeal and saliency for people, triggering a creative challenging to produce ever more innovative brand communication.
For all semioticians, branding is a comfortable fit for professional application because branding is really a process of attaching meaning to a product. If a brand is successful in attaching meaning to the product and branding persuades people to buy, then they consume the sign and its meaning by consuming the product. However, due to these foundational differences in semiotic theory, Peircian and Saussurian semioticians have drifted apart, to separate hemispheres of the brand development process. The implication of this basic difference has a tremendous impact on the marketability of semiotics and the confusion about its usefulness within the industry. If we can articulate how and why each is practiced distinctly as well as identify areas for greater integration, the coherence of the offering will improve.
Peircian semiotics leads naturally to its application in synthesis phases of brand development (bringing the brand to life). Peircian semiotics and brand design share something in common. They both tend to favor the perceptual experience and immediate reaction of the consumer to the brand and product. The focus tends to be on the make-up and appearance of the physical object or artifact. Merely the idea of making design beautiful implies that there has been special attention given to the composition of elements that make up meaning. Therefore, Peircian semioticians often act as consultants in the optimization of design such that the composition of signs immediately triggers the intended response. The response may have to do with amplifying cultural relevance. But it may also have just to do with amplifying such immediate and primitive responses as salivation or emotions like anger or joy.
Saussurian semiotics leads naturally to its application in analysis and insights gathering phases of brand development. It could be due in part to semiotics staying true to its roots in abstract areas (linguistics and cultural anthropology). Saussurian semiotics tends to be used for the purposes of brand meaning or product benefit innovation. Saussurian semiotics has become applied in business application as a detection system where, through the identification of residual, dominant and emergent themes, it tracks the movement of an ideology. Saussurians thus tend to be somewhat removed from brand expression phases, because there is less focus on the nature of perception of discrete signs —the focus in more on abstract themes and codes. Semioticians that lead by cultural analysis – that is of the abstract symbolism and language – will naturally produce output that must be handed off to someone else for design translation.
Developing an integrated practice
At best, when we are uncovering insights that pay dividends, semiotics would be used end-to-end to decode meaning in culture and recode meaning to create meaningful, persuasive brands. Therefore, integrating what is best of Peirce and Saussure, promises that holistic solution.
If we are addressing the longevity of a brand that, in theory, should transcend cultural shifts, then we have to look at more universal truths. Also, if we are developing a brand in which the needs of the consumers are less about the reflection of identity and more about the resolution of deep visceral and emotional needs (such as in pharmaceuticals), then using Peircian semiotics to find universal signs that communicate the way the product or brand will resolve those needs is critical. It’s less about how one identifies with the product and more about what that product will do to rescue that individual. Perhaps the best semiotic insights will integrate both schools of thought to address both the primitive, deep unconscious and the more superficial collective unconscious – in effect, a semiotic square that integrates the psychological component and the cultural component.
Likewise, Peircian semioticians who have traditionally worked on brand expression should consider Saussure and exploration of cultural ideological shifts so they too can be involved more upstream during brand meaning and product benefit innovation projects. Spending as much uncovering cultural ideology shifts as in the nature of perception will enable Peircians to develop signs and code that fascinate consumers versus just giving them the assurance that the brand is fulfilling their needs.
What is a Commercial Semiotician?
A commercially applied semiotician is often not a singular occupation. It is a sub-occupation of an individual who is delivering to market an offering in which semiotics adds value. These are perhaps those trained in an array of qualitative and quantitative consumer research techniques that have extended their practice into cultural analysis. These might be design strategist who has recognized the value semiotics brings to demystifying the design making process and in providing logic for converting brand meaning into strategically codified design. Those that are classically educated semioticians might argue that those who stake claim are not true semioticians and part of the cause of the proliferation and dilution of its credibility and reputation. In truth however, those who do practice semiotics commercially, but thoughtfully and dutifully, who are molding and adapting the science to support their work are doing so, partially out of a desire to make a living in a burgeoning field they feel passionate about.
Being a discerning fundamentalist may be a luxury in which the semiotician is a devoted academic and not necessarily compelled to make the discipline marketable. So to many the commercial application of semiotics that originates in the European (Saussurean) academic heritage may appear to be an exclusive right as well as a premium offering reserved for the minority who are recruited by businesses with the forethought, patience and financial resources to afford to explore cultural context broadly and map out opportunity spaces for product and brand meaning innovation.
So is semiotics a methodology that can be adopted wherein rigor is maintained by adopting certain frameworks and procedures or does the semiotician require some formal training and verification?
The Barriers of Semiotic Pedigree to Marketing Application
At Semiofest 2012, one of the few top marketing experts with experience on the client side stressed how important it is for semioticians to use more common language and make the practice more accessible.
The legacy of semiotics has traditionally been academic. While it is the substance of its worthy esteem, it can be a liability if the sophistication of the offering disillusions prospective clients. The challenge then is how to keep the intellectual engine running strong, but silently ‘under the hood’ so the client can eventually take the wheel and drive forward with greater vision and clarity. If the client cannot convert the insights into more compelling brands and products, then the mainstream, commercial value of semiotics shall remain in question. Our ability to make it attractive requires that we very simply define it applicability and the benefits as well as where they fit within current conventional practices of building brands. Certainly there will be some compromises to be made in order for it adoption to increase.
Many of those who understand the power of semiotics perceive it as a premium offering for those with the luxury of spending time and money, beyond reacting to current demands from consumers and threats from competitors, exploring emergent themes to proactively insure the future relevance of their brand and products.
But expanding the market for semiotics has begun to take shape. In the U.S.A. semiotics is being used to improve the coherence and desirability of brands in their current state. Middle marketers and business unit directors value semiotics for its ability to fix brands with fragmented meaning and whose stewards have lost their way. In contrast to its luxury version, the desirability of semiotics has to do with enabling brands to deepen bonds by way of the gravity of dominant cultural themes. In fact, the emergent, intriguing cultural theme might be perceived as a somewhat risky — an untested territory of meaning. For better or for worse, dominant themes appeal to brands seeking to increase their market share in the now and who are unwilling to jeopardize their share of the category in its current state.
If appealing to the mass market is the prize, what then is the added value in rigorously decoding meaning and looking for patterns? The answer to this question requires a shift in perception and an expanded role of semiotics. In addition to operating as only an outside consultant, contracted as an analyst who informs meaning, the semiotician can further add value as a synthesist who curates meaning. In this form, the semiotician is not an outside consultant. The semiotician is rather an internal steward, insuring that the deployment of brand codes and signs are precisely meaningful and resoundingly desirable…despite the revolving door of and distance between brand stakeholders.
In fact, the ability to do so has been the pain point of many business unit directors and global brand managers seeking to build brands with the utmost care but then unsure about how well those insight will be interpreted by different agencies or others responsible for bring the brand to life in a meaningful way.
Design and Semiotics
In partnership with the designer, the semiotician can make inroads into brand expression and activation both as manifestations of brand meaning and purpose. Deeper integration of semiotics and design will enable the semiotician to become an expert in the deployment of brand design-encoded meaning that also carries with it the important cultural and consumer insights.
In general, however, semiotics for business application has been leveraged in pre-design phases and more upstream business and brand strategy planning. The challenge with this approach is that, because it connected with linguistic semiotics, there has historically been less of a clear and obvious link to recoding brand expression and design.
If this is true, then the designer is the semiotician’s ticket to greater prosperity in the business context, especially where semioticians benefit from insuring that coded meaning finds its way to the street to reflect back on to consumers what they initially found meaningful and sensorially captivating. The semiotician needs the designer to fulfill their proposition and ensure the semiotician’s insights pay dividends. Part of the promise of success in marketing application has to do with the ability to recode and see to it that meaning is re-engineered for brands. The creation of precisely meaningful design is the best semiotics can do to start to visibly demonstrate ROI as well as expand the practice into other levels of the marketing community. In order for the business application of semiotics to expand, the designer must play a larger role because they are intrinsically more connected with the brand delivery machine and the day-to-day design projects required to bring semiotic insights to life.
Conversely, semiotics offers the designer something in return — to legitimize and give structure and voice to the previously quiet and unconscious process of the designer (who might just be the most marvelously equipped to decode meaningful signs as subtle as those that show up in typography and letterform structure). With meaning decoded, the integrated team has the potential to elegantly orchestrate precisely meaningful design solutions.
The ability of the designer to function in this different, strategic capacity (distinct from the designer who is craftsman) requires they have a unique identifier – design semiotician. To earn this definition, the designer will have many added responsibilities. They have to become, as Tim Brown from IDEO describes, T-shaped – vertically integrated, with the creative gifts of a craftsman and horizontally integrated with the ability to recode semiotic insights (and business objectives) into desirable, meaningful design.
Before going forward, we must clearly articulate the differences between the design semiotician and a traditional semiotician, although the functions of the two often overlap. Any time a traditional semiotician is decoding an advertisement and looking for patterns in relation to other ads, they are behaving as a design semiotician – although the design semiotician will often be treated as a specialist, deconstructing such an advertisement to understand the meaning in details such as letterforms and photography style.
The design semiotician is both decoding visual language and recoding design solutions. The design semiotician is as different from the traditional semiotician as an archaeologist is from an anthropologist — regarding physical artifacts as crystallizations of consumer culture, such as competitive pressures and consumer desires. If life were a movie, the design semiotician is watching that movie with the sound turned off — the component of language is not a leading consideration. The design semiotician is paying more attention to immediate perceptions and emotional appraisals of signs and codes. Whereas the traditional semiotician is paying more attention to the way signs and codes reflect broader culture relevance and ideology. The design semiotician is a specialist, well suited to evaluating the quality of persuasive marketing, paying particular attention to the amplitude and theatricality of designer-choreographed signs and codes. While the traditional semiotician is paying particular attention to the context of signs and codes in culture, the design semiotician is considering that same context in addition to the context within category in which those signs and codes solicit.
In the United States, design semiotics has emerged as companies have recognized the importance of controlling the expression of brand meaning across a vast field of global brand stakeholders. Semiotics has become the backbone of the design strategist who is tasked with insuring that design expression born out of business strategy and consumer insights is as true to life as can be – and that there is someone who can create a master plan for understanding how to deploy the use of signifiers and codes.
Despite the benefits of deeper partnership and integration between semiotics and design, there remains the challenge of how to insert this expertise within the well-established, conventional chain of strategic brand communications. Those who traditionally function at the translation point between brand strategy and brand expression (the brand strategist on one side and the creative director on the other) may not be so willing to share the space. Yet there has heretofore existed a blind spot between wherein the insights are recoded and deployed in such a way that thoroughly informs the creative director as well as any other brand stakeholder responsible for managing the expression of brand meaning.
Perhaps a larger challenge to the adoption of design semiotics has to do with the unease designers feel about the demystification of the design making process. Historically, the designer has been entrusted to use their artistry to create products and brands that sell. But as the stakes rise in categories, the mysticism must be replaced by measurable and manageable design. Semiotics (decoding and recoding) has generally been well received as a form of verification and valuation of design’s efficacy.
If we can surpass the challenges stated above, design integration could create unforeseen opportunities for semiotics to add a discipline about the strategic deployment of signs and codes in the marketplace. For example, one of those opportunities has to do with capturing the interest of the shopper. Especially since the design semiotician can be to the traditional semiotician, what the marketplace is to culture. The design semiotician, (as one who has experience addressing the immediacy and amplitude of impact of signs and codes) can provide an expert point of view on the optimization of designs that rise above the noise and chaos of the store.
To do so, the semioticians must understand the rules of engagements in the store, the tactics of the competition as well as how to manage perceptions of the brand portfolio at the shelf through a visual strategy. Semioticians must also understand the conventions about how particular product and brand benefits are communicated through design—How is authenticity communicated, how is luxury communicated and how much do brands have permission to deviate, differentiate and still communicate coherently?
On The Quality of Semiotic Insights
Making semiotics more credible and worthy of the confidence of skeptical marketers was a pattern of its own at Semiofest 2012. Several semioticians, in one form or another, presented methods of making the quality of semiotic insights more measurable and parameters for pattern recognition more autonomic and controlled. There were attempts to truly capture consumer self-disclosures (without the consumer’s awareness that they are being watched) from an N the size of total population of consumers the end product intends to serve.
Thus far, the perception of relevance and truth of semiotic insights depends on the quality of demonstrable pattern recognition and deductive logic. To this point, semiotic insights based on the analysis of a single advertisements is largely debatable. Historically, semioticians have also relied upon a framework of dichotomies (the semiotic square) as a logical proof. If the dichotomies fit, then the range of meaning is presumed to be true. But there is still risk of some subjectivity. The challenge for semiotics is in creating a stronger reason to believe by providing greater evidence and proof that the decoding of meaning is logical and scientific.
Semioticians are also trying to harness and deconstruct the mechanics of sign significance shift so that we may ultimately become better at forecasting emergent themes and innovation opportunities.
There are also attempts to quantify the results with software that scans images, thereby providing proof of consistency in evaluation and scanning methods and removing subjectivity.
ROI of Semiotics
During Semiofest 2012, there was an effort not only to understand how to measure the quality of semiotics, but also to discuss the perception of reward the client perceives it to offer.
In order for return in investment to be insured there is, at best, some physical manifestation of semiotic insights that creates interest and sales. Traditional commercially applied semioticians are doing the immensely important job of understanding what is the kernel of meaning. But they are somewhat handicapped in terms of being able to evaluate the ROI if they are handing off their findings to the client. But often times, the brand development team, for whatever reason, fails to deliver on those insights. The traditional semioticians often work with creative teams to insure insights are translated effectively. But there is a limit to what can be supervised. The best these semioticians can do is inspire and empower creative teams to carry semiotic insights through to all brand communications. They are not prescribing specific element but rather outlining what elements within a range are ‘on code’.
To earn semioticians entrance into all phases of the product or brand development process requires that they cut their teeth in the broader milieu of the marketing organizational culture, using familiar marketing language and sharing in day-to-day brand deployment challenges. Semioticians have to be somewhat flexible, willing to adapt and simplify their methods to serve the needs of clients. Semioticians have to explore the category almost as much as they explore culture. They have to understand how the shopper is different from the consumer in culture. And they have to understand how to strategically deploy brands, balancing the use of culturally meaningful signs and codes with brand equities and visual signs of competitive gamesmanship.
Semiotics versus Traditional Consumer Insights
Over the past ten years there has been an increasing amount of research addressing the shortcomings of consumer insight gathering by asking the consumer directly about their unmet needs and feelings.
If there is a gradually increasing skepticism about self-report based consumer insights, then perhaps this explains the apparent appeal and attractiveness of semiotics. The promise of semiotics might be that the sign is regarded as an undeniable manifestation of those things that are meaningful to people and can be decoded and analyzed to uncover consumer values, while side-stepping the risks associated with asking the consumer directly about what they want us to believe matters to them.
While the ability to collect thorough consumer self-reports may enable brands to offer the consumer a degree of satisfaction or fulfilment, such insight does not enable these same brands to use this insight to guide them toward defining new ideological spaces that will fascinate the consumer and truly differentiate from competitors. In theory, if all brand meaning were created around fulfillment, then brands and categories would actually begin to converge in meaning around the commonly held motivations that bring people into the category – rather than differentiating from each other, to which brands commonly aspire. By using semiotics to understand human behavior and manifestations of cultural ideology, there is an opportunity for brands to identify opportunities for social disruption and finding true white space.
Another important theme in this area of semiotics versus traditional qualitative research is that self-reports do not always reflect purchase behavior. There has been a growing tide of thought-leaders who have warned us about this. Most of human experience of the world and appraisal of surroundings is processed at an unconscious level. For example, if a consumer has negative feelings about body image or financial status, we draw upon those when seeking that miracle product, yet we do not bring to the store shelf, the full weight of those emotions. On the contrary, we find ourselves delighted and intrigued by the proposition as well as taken by rational consideration about the choices. If this is true, then the best way to determine meaning is not to ask what the consumer feels. If we aren’t to ask the consumer directly, our options are either to use neuroscience to get inside the black box of the human brain to track down the powerful origin of purchase decision processing (a venture which has not yet been perfected or embraced) or we can evaluate the way that meaning and identity have been reflected in culture, precipitated in the signs and codes that resiliently withstand the test of time.
Semioticians would like you to believe that, unconscious or not, the intent and desire of people can be interpreted in aggregate through the analysis of culture and the identification of patterns of meaning decoded from human artifacts. Part of the risk of direct interface with consumers is that we can only assume the relevance of meaning to the culture or likely users. The attractiveness of semiotics to marketers likely has to do with the ability to uncover consumer insights about meaning and desire with an N so large, it undoubtedly reflects the full span of the bell-curve of the target audience. Uncovering meaning in culture promises sales volume.
Traditional consumer insight methods (i.e., ethnographies and focus groups, where consumer are asked what they need and want) can make a claim that semiotics cannot — providing marketers with the assurance of knowing that the insight came directly from the consumer’s mouth (however well that insight reflects purchase decision). Also, referring to semiotics as a true science is debatable. Absolutely, there is rigorous deductive logic, but we can never 100% guarantee that our analysis is without some subjective bias or perceptual fixation. We can never be absolutely sure that a process of uncovering every rock along the evolutionary path to contemporary relevance confirms the historical context of meaning we may have identified. Adding rigour, process and transparency constitutes one more key challenge and opportunity among the many currently facing commercially applied semiotics.
Continuing the conversation
There is no conclusion, as such, to this piece. With the second Semiofest imminent this summation of the state of play right now is deliberately inconclusive, spontaneous, open-ended. One of the keynote speeches for the up and coming 2013 fest, as the editor's note prefacing this piece indicates, is “Making semiotics useful”. Maybe that’s a key dialogue we ned to engage with right now. In the spirit of making that undeniable usefulness for clients a reality please join the conversation. Starting with short responses in the dialogue boxes to this current piece – or further essays submitted to editorial@semionaut.net picking on some of the points raised here for discussion.
© Michael Colton 2013
Posted in Americas, Art & Design, Experts & Agencies, Fuzzy Sets, Making Sense, Semiotics | 1 Comment »
Fifty Shades of Spem
Monday, January 28th, 2013
One of my favourite pieces of choral music has hit the mainstream lately: Thomas Tallis’s 40-part choral motet Spem in Alium has exploded in popularity due to the role it plays in EL James’s erotic bondage trilogy Fifty Shades of Grey. Current public opinion on this combination ranges from bemusement and puzzlement to gratitude (on the part of record companies), but I haven’t been able to find any decent explanation for how – or even if – these two texts work together. So let’s fix that.
First of all, the texts themselves.
Spem in Alium is a Renaissance motet, composed around 1570 by Thomas Tallis. In choral music circles it’s quite famous for a number of reasons:
For starters, it’s simply spectacular, if you like that sort of thing (I do). It starts small (one ‘voice’) and ends big (all 40 voices), and in between is a lovely, rich, surging, swirling, immersive, infinitely-complex texture of harmony and melody. Normally, it’s the kind of thing you’d like to wake up to on a lazy weekend morning (you might not notice it starting, but you’ll certainly be awake by the end).
It’s also famous because it’s rarely heard or performed live, since it’s written for 40 separate parts. It’s a crazy number: most choral music is written for 4 parts, and sometimes 8 parts if the composer was feeling unusually ambitious. 40 parts usually means a minimum of 80 singers, and that’s tough to arrange in this age. As a result of this low profile on the live stage, Spem in Alium has been the secret handshake of choral music lovers for ages: not as well-known or as popularized as, say, Handel’s Messiah, or any of the Requiems. Spem is the shibboleth of High Anglican choral snobs.
Fifty Shades of Grey is a 2011 novel written by EL James, and it has two sequels (Fifty Shades Darker, Fifty Shades Freed). The novels are a massive success and currently hold the world record for fastest-selling paperbacks of all time. They’re also famous for bringing sexual bondage, discipline and sadomasochism (‘BDSM’) into the mainstream limelight, inspiring reams of articles and opinions on why this seems to have defined today’s zeitgeist – especially for housewives and middle-class mums.
But for now, let’s not go there: let’s pause on the fact that the dominant male character of the book, ‘Christian’, likes to play Spem in Alium while he has BDSM sex with the submissive female protagonist, ‘Ana’:
"The singing starts again … building and building, and he rains down blows on me … and I groan and writhe … Lost in him, lost in the astral, seraphic voices … I am completely at the mercy of his expert touch …
"'What was that music?' I mumble almost inarticulately.
"'It's called Spem in Alium, a 40-part motet by Thomas Tallis.'
You can imagine the classical music purists howling in outrage: how DARE a trashy pop-culture beach novel drag Tallis’ most celebrated work into the muck! Shock! Horror! Indecency!
And yet, it makes perfect sense when you look at it carefully – semiotically.
First off, there’s the issue of narrative congruence, or, in this case, ‘ironic narrative congruence’ or ‘deliberate narrative dissonance’, where the shock of placing a sacred text like Spem into the context of BDSM is precisely the point: if Fifty Shades (and BDSM) is about pushing boundaries and exploring the forbidden, then fifty shades of Spem is a perfect example. How dare they? Exactly.
But is it truly ironic? There’s Philip Tagg’s ‘genre synecdoche’, where an imported, re-contextualized musical reference can bring the connotations of an entire culture into the picture for semiotic mastication. How fascinating, to consider how music like Spem in Alium affects our experience of [reading about] BDSM! The music is transcendent, sublime: it transports listeners to a higher plane of consciousness, away from the corporeal and closer to the divine. BDSM, like all sex, tries to accomplish the same: transcending the physical (through the physical) to ecstasy, to touch the divine. Spem in Alium is also about discipline and control: breath, voice, diaphragm, timing; BDSM is entirely about control (who delivers pain, who receives pleasure). EL James knows this, with her description of Ana being “lost in him, in the seraphic voices”.
Although they’re sung in Latin and indecipherable in the music, the words of Spem are congruent with the narrative of the BDSM submissive: “I have never put my hope in any other but You . . . who can show both anger and graciousness . . . be mindful of our lowliness.” Spem fits Christian’s god complex (his name is no accident, either).
Musicologically, Spem is a kinetic anaphone (Tagg) for any kind of ecstatic sexual experience: immersive, sensuous, emotional, ebbing, flowing, teasing, climaxing.
And in the story, Christian’s knowledge of Spem gives him instant cultural cred. He is the grown-up, sophisticated adult version of Alex from A Clockwork Orange, having graduated from raping and Beethoven (both oh so crass).
Claudia Gorbman talks about ‘mutual implication’, which is one of the hallmarks of intertextuality: when you put two texts together, they affect they way each is perceived in culture. Sometimes this effect is small, sometimes it achieves massive cultural synaesthesia, where an entire generation is unable to, say, hear music like Wagner’s Ride Of The Valkyries without visualizing the Huey helicopters from Apocalypse Now. Synaesthesia can only happen when there are deep narrative congruencies in the combined texts to support and inform the initial shock of unexpected juxtaposition.
But some multimedia text combinations are harder to lodge into people’s minds, and I doubt whether the music of Spem in Alium will become synaesthetically fused with BDSM imagery just through the written words of EL James on paper or Kindle screen . . . but just wait: the movie version of Fifty Shades of Grey is already in development. The music credits will hold no surprise, and then we’ll really get to see ironic narrative congruence in action.
© Charles Leech 2013
Posted in Americas, Culture, Making Sense, Semiotics | 1 Comment »
Child’s Play
Sunday, June 24th, 2012
Lately, it seems as if there’s been an increased blending of ‘child’ and ‘adult’ worlds, particularly in health and personal care, entertainment, and play and gaming.
But this blending is not complete- across categories there’s a membrane between what’s considered ‘adult’ and ‘child’ territory, and this membrane has become more permeable- at least in one direction.
Consider the trend of juxtaposing the simple joys and iconography of childhood with products purchased by adults. Target, JC Penny and other brands have recently tapped into the sweet simple pleasures of play and discovery, presenting candy-colored worlds full of lightness and surprise.
There are also Tide Pods, which are brightly colored single dose pods of Tide laundry detergent housed in a ‘gumball’ tub. Unfortunately, young children (who are cultural decoders in training) are reading these codes and mistaking the detergent for candy. But, there is no mistake in terms of how this is branded for adults. The advertising, form factor and color of the product lead us to the realm of the child. Infusing childlike fun and wonder into an adult realm defined by efficacy can be revolutionary- Tide Pods are a runaway product.
This approach dimensionalizes brands and offers up resonance in a consumer world where adults now have more permission to engage with ‘the child inside’ (albeit within the loose retro construct of an uncomplicated idyllic past and aesthetic). But, expressing the child in the adult feels more comfortable than accessing the adult in the child; it’s important to remember that the membrane still exists and the permeability feels more appropriate when it’s unidirectional.
For example, for a long time social anxiety about this has bubbled up in the realm of cosmetics. Children must remain a bit innocent of the trappings of culture. This links to key cultural beliefs about the sacrosanct nature of childhood prevalent today. Children must be children, and even in our evolving world of kidpreneurs, child activists, artists, family decision-makers and child transgenders, childhood is still a very defined state of being with key emotional resonance for adults. Even without the danger of product misinterpretation, the idea of children tapping into ‘adult’ territory is more squirm-worthy and often relegated to the space of play or humor to remain palatable.
Posted in Americas, Consumer Culture, Emergence, Fuzzy Sets, Semiotics | No Comments »
Semiotics and the interface
Tuesday, May 1st, 2012
The fields of semiotics, human-computer interaction (HCI), and user experience have flourished in the past years, mostly exclusively of one another. Each has evolved into fields of study for both business professionals and academics–semiotics from academic roots, user experience from business, and HCI from a mix of both. Many thinkers have tackled the subject of semiotics and the digital experience with impressive rigor, but few have applied their insights to a strategic business setting. As user experience and interface designers focus on delivering comprehensive documentation to their clients, there is a disconnect between business objectives and how the proposed design speaks through its interface.
For the purposes of this discussion, we can define “interface” as anything that filters information and re-presents it in a meaningful way. The implications of such a broad definition are that the interface is something that both provides access and mediates information. As such, this interface is an active force and influential factor in the relationship between objects and their representations.
In the results-focused world of user experience and interface design, it is easy to forget the nuances of meaning amidst interface and experience. The end goals of user experience and interface design are to create a means by which users of software can access information in a way that is meaningful, intuitive, and serves the objectives of the software creators (or a brand). In certain cases, these two objectives can conflict with one anther.
Take for example a financial services company whose audience includes a segment with particular interest in travel. They are older, retired people with the leisure time and money to take vacations around the world. The brand’s website is focused mostly on product offerings, which are of fleeting importance if they are not linked to core audience interests. There is a conflict between the business, which wants to sell products, and this audience segment, who want to know how best to allocate funds to leisure activities. The company needs a way to communicate with its audience in a way that is meaningful for them, within the context of their interests. This is a semiotic challenge, but brands seldom think about business problems in terms of meaning production.
The company might go about solving the problem by adding some travel information on their website, writing a couple blog posts on popular travel destinations, and starting to talk about travel on Facebook. This approach is short-sighted, specifically because it does not consider is the entirety of the digital experience. It changes the interface at a few touch points but fails to positively affect the more wide-ranging brand interaction in a way that an approach informed by semiotics might. Perhaps a better approach would be to reframe certain products within the context of travel and leisure, without specific attention to a particular channel. The difference is that the second approach is integrated into all the brand’s interfaces; it’s a systemic change rather than a manipulation of limited touch points.
I see the main benefits semiotics can provide in a business setting residing in this idea of contextual manipulation. Business and design problems are rarely so singular and isolated to warrant limited solutions; however, at the same time, companies are hesitant to entertain systemic changes because of budgetary reasons or the anxiety caused by thinking about their brand as a constantly evolving entity. Professionals who are influenced by semiotics should work to better establish a theoretical framework that makes sense to clients and can be executed in a business setting. They should elucidate how their colleagues are actually semioticians, even if they don’t articulate it or even know it. The first step toward incorporating semiotics into a business setting is to strip away its esoteric qualities.
This topic will be explored further in a forthcoming essay.
© Thomas Wendt 2012
Posted in Americas, Art & Design, Clients & Brands, Emergence, Experts & Agencies, Semiotics, Technology | No Comments »
The death of dubstep
Monday, April 30th, 2012
I’m not an expert on dubstep, but I've encountered it out and about, and it’s been an enjoyable romp… but now I hear it’s dead.
Why? Because dub has hit the mainstream, and we know this because dubstep’s darker, discordant, bass-heavy electronica sound showed up a few months ago in advertising for Resident Evil, McDonalds… and Weetabix, of all brands. This represents a key transformation of dub style that’s been resented in some quarters- Twitter and the blogosphere have lit up with fury—dubstep is dead! DEAD I tell you!
Of course, the question is, why does an association with some mainstream brands= death for the dub sound, rather than an association with dubstep= freshness for brand executions?
Though the use of dubstep in a mainstream venue such as advertising can feel troubling to fans because it challenges subcultural ownership of the sound, this is also about the specific brands with which dubstep is being associated.
Resident Evil – well, yes. The connections between gamer culture, tech, utopia, and darkness (thus the ever-present threat of dystopia that comes with surges of innovation and technology) are all there and fit dubstep’s dark electronic sound.
But McDonalds? Weetabix? Using dubstep to represent these brands is a classic example of inverting key brand codes to disrupt and redirect consumer expectation. Each brand has varying levels of success with this approach.
McDonalds fails to bridge the gap between brand and sound
Despite their current call for adults to 'revolt and embrace lunch again', the core McDonalds brand is broadly defined by the promise of consistency, and satisfaction of simple, at times childlike pleasures and expectations. In the ad, this is manifested via easily recognizable components- a skater park shot with crystalline clarity on a bright day, and two young guys just hanging out and enjoying their Chicken McBites.
But, this execution also features a dubby remix of the McDonald’s jingle and the two guys (Bones and Aaron- ‘extreme street dance’ celebrities) in a playful dance battle over the box of McBites. The dubby McDonalds jingle sounds somewhat McDonalds, somewhat not. The ‘extreme street dance’ style can only be described as making the body move in ways that don’t seem possible for human beings- again, familiar, but different. Both elements bring an air of the extraordinary and unexpectedness to the execution and McDonalds.
But the thing is, these two components are presented as normal in this light, bright McDonald’s world, despite their unexpectedness. Even when it’s shown that the McBites inspire the street fight (essentially, the product making consumers do extraordinary things, catalyzed by the presumed deliciousness of the McBites), there is only a tenuous conceptual bridge for the viewer.
By including these elements as just another everyday aspect of brand, the ad drives cognitive dissonance. How does the multi-textured dub sound and spectacle of Bones and Aaron moving their bodies into eerily impossible contortions correlate to the home of the Happy Meal or even Chicken McBites’ ‘great homestyle flavor’? Bones and Aaron are ‘home grown’ in a sense, self-made street performers known to a specific youth target- but since street dance is already their thing, the premise of the ‘product as catalyst’ falls down.
Weetabix lets the new sound create a new world
In contrast, Weetabix maintains break-through, and skirts the dissonance caused by code inversion by framing out the dubstep moment into a more complete space of fantasy and performance facilitated by the brand.
Here, dub is used to signal a shift from the real to the unreal. Framing, light quality, over-the top editing and the animated dancing teddy-bear crew make it clear that we’re viewing an alternate space where the rules are different and little girls dubstep powerfully. The execution is free to expose and explore new and interesting terrain for the brand (particularly energy, exuberance, joyful play), and celebrates dubstep along the way. The result broadens, rather than directly challenges brand expectations- since it’s acknowledged that there isn’t really a relationship between Weetabix and dub, but one is being created.
I do think there’s a thought and lesson for brands here- understand the bounds of brand stretch, even in the case of code inversion – don’t ‘kill’ culture – find a way to leverage it that makes sense for the brand.
© Ramona Lyons 2012
Posted in Americas, Clients & Brands, Consumer Culture, Culture, Emergence | 2 Comments »
Luxury: a journey of discovery?
Wednesday, March 28th, 2012
I recently watched a lengthy spot for Cartier, 'L'Odysee de Cartier, that made me consider what luxury brands are trying to tell us today.
In the Cartier piece, a leopard/panther avatar breaks its carapace of diamonds, journeys through time and space, and explores a magical, bejeweled world. This world is marked by a seemingly omniscient and global view of Cartier’s past: horse drawn carriages, the Great Wall of China, the Taj Mahal (balanced on an elephant’s back), vintage airplanes, and iconic French architecture. Interestingly, these spaces are populated with jeweled exotic animals- magical living entities hidden from common sight. The leopard’s tour of these spectacles is drawn together in a loose narrative ending in communion with a woman gowned in red. She strokes the leopard, and diamonds gleam where her hand has left its fur. They’re old friends, it seems, even lovers.
But ultimately, what does all this tell us about the world of Cartier? This world is defined by selective provenance; it claims cultural authority (to say what’s beautiful, desirable, luxurious) from a mythologized history of exotic lands and treasures drawn from both mysterious natural phenomena and the heart of culture. Importantly, it’s a place where the unknown, secret life of these things is revealed to those in the know.
In this world, luxury is the experience of discovery driven by a specific kind of knowledge. This knowledge is presented as secret knowledge, and the journey to discover these things a heroic and even sacred one (the musical theme has a hand in this, as the tremulous violins in the beginning tell me to anticipate something revealed, the mournful cello later underlines the arduousness of this journey, followed by a children’s choir soaring above).
And, what’s the role of the consumer in relationship to Cartier? Through Cartier, the luxury consumer is cast as a cultured explorer, a person who enjoys confirmation and articulation of their particular strain of cultural capital, but also strives to transcend a conventional understanding of these things. However it is really more ‘armchair explorer’ – the consumer is not necessarily an intimate, the leopard roams alone (despite its affection for the lady in red).
The sheer grandeur of the Cartier spot (one cannot ignore the grand format brand statement) reminded me of another spot by Louis Vuitton launched a while back, ‘The Spirit of Travel.’ In deep contrast to Cartier, the LV piece locates LV’s authority (to establish what’s beautiful, desirable, luxurious) in the brand’s ability to articulate the subjective nature of discovery. Also shifting through global time and space, LV represents its world through fine details: the glow of light through the pages of a book, the shimmer on a water’s edge, fog flowing over an ‘Asian’ waterway- all through impressionistic photography implying individual sensory experience. Here, sensory and personal experience clearly trumps externally constructed experience and spectacle (though of course it can be argued that subjectivity at this level is still just another trope, box and definition to be checked off).
So what’s luxury in the world of LV? Being able to discover your moment ‘in the moment.’ Importantly, LV tells us quite directly that it’s an experience of discovery driven by self-knowledge. Here, the LV consumer is a devotee to this pilgrimage and escape into self.
Both Cartier and LV instruct luxury consumers on the importance and nature of discovery and how to, well, discover it. Despite its ‘wild’ leopard avatar, Cartier is more the starry eyed curator at the Louvre, lifting the curtain just a bit for a special glimpse of wonder. In comparison, LV is a spiritual guide, a more intimate relationship to consumers overall.
But this is not to say there aren’t real commonalities here- each brand highlights a particularly western (post-colonial) politic of desire- since part of this ’journey’ is an exotic experience that speaks to the ‘foreign,’ the strange and other.
And, ultimately, both tap into fairly residual themes (the ‘cultured’ connoisseur and imaginative adventurer, the spiritual-Buddha traveler) and leverage the journey metaphor to frame a foundational perspective on luxury present within contemporary cultural consciousness. Both brands tell us that luxury is part of a noble and meaningful adventure, and that discovery- wonderful, fleeting, and rare- is an emotional space attainable through each brand’s distinct exploratory path.
© Ramona Lyons 2012
Posted in Americas, Consumer Culture, Making Sense, Semiotics | 2 Comments »
Semiotics & Nonverbal Communication
Friday, March 23rd, 2012
There are many different coding schemes to collect and discern semiotics, and included in that is my METTA method created as part of my research on nonverbal communication. You can decide the value of METTA after reading [here]. As important as a coding scheme is, I have yet to find one that is complete and encompasses the entire semiosphere (the ‘signs’ that are all around us) that at the same time is not overbearing and time consuming.
Sure, for example, METTA helps identify all the nonverbal signs but even this is incomplete for a thorough analysis when used solely for denoting specific (digital) or variations (analog) of nonverbal cues and elements. Simply denoting the sign, a gesture for example, is a start but by no means an end. The connotation of the sign, the gesture in this case, is necessary for a full understanding. Luckily for me, Jakobson is in my corner with this as he states, “It is not enough to know the code in order to grasp the message… you need to know the context” (Chandler 2002, 182).
The 3 C’s compliments the METTA method the study of semiotics and nonverbal communication. The 3 C’s represents Clusters, Congruence, and Context. Combining this analysis along with other coding such as Morris’s Model (as discussed here) or METTA will help a semiotician understand all nonverbal signs that are present during an interact.
Clusters: Although identifying, or denoting, individual nonverbal signs is important, realizing they do occur in a vacuum and contrastly exist in conjuction with other nonverbal signs contributes to a proper analysis. An example includes determining someone is uncomfortable not solely on lack of eye contact but in addition the shoulders are slumped, the person is fidgeting with their wedding ring, and uttering repeated “umms” while answering a question.
Congruence: Something important for people interested in the semiotics of nonverbal communication is the words spoken. Yes, nonverbal communication research explores the role of all the various nonverbal elements and cues but it does not do so at the expense of the verbal content. Congruence reminds the semiotician to consider the nonverbal actions and elements along with the words being spoken.
An example of congruence is stating you are willing to help someone with an assignment and you move your seat closer to them to look over the work they had already done. Here, your words of offering assistance are congruent with your movement.
An example of incongruence is when asking someone if they are upset and they respond “I’m fine,” however their statment is in a sharp, quick tone; their brows are tense as are they lips; while their arms are crossed across their chest.
Do you think they are “fine”?
Most of us have heard the statement that over 90% of communication is nonverbal, right (read more on this here)? It is true, however in certain situations. It it is referring to situations like the example I just provided- where the spoken words are not congruent with the person’s nonverbal actions. In situations like these, the nonverbal actions consistently tend to be more truthful.
Context: The context involves the environment the interaction is taking place as well as the history between the people, and the power structure. Context can give the same gesture, say finger pointing two completely different meanings. In one context, it can be part of anger or scolding, while in another it can represent acknowledging someone. See the photo below and I would bet, regardless of culture, you can differentiate between the two.
The 3 C’s of nonverbal communication helps provide a research and anyone who is interested understanding nonverbal communication the meaning and importance of nonverbal cues and elements. It helps prevents premature and incorrect conclusions being made as it allows you to look at all the ‘parts’ and see a more accurate ‘whole.’
© Jeff Thompson 2012
Posted in Americas, Australasia, Experts & Agencies, Making Sense, Semiotics | No Comments »
Machines, music, meaning
Monday, March 12th, 2012
From rail rhythms in rock, to drill bits in glitch hop and dub step, the use of machines to make music is not a new idea, although their influence may not always be apparent to our ears.
In one very clear link, music refers to the sound-making device itself, as when Tchaikovsky employed cannon fire in his 1812 Overture. Certainly, cannon fire can be said to be dramatic, and because of its powerful effect, it signifies a warning to potential invaders, as much as it should also produce feelings of patriotism in a loyal nationalist, as was the composer’s intent.
Tchaikovsky also chose to use an actual cannon for the sound of the cannon’s roar, rather than engage traditional instruments to mimic explosive blasts. That is to say, as with words or images, sometimes the power of abstracted sounds lies with their direct or common associations. Likewise, sometimes a sign only points in one direction.
However, also like language and imagery, and depending on context, abstracted sounds lend themselves to a variety of uses, which resonate well beyond literal interpretation.
For instance, the clock at your bedside simply indicates the time of day. But when embedded within the score for a game show, such as Jeopardy or Countdown, we do not so much as note the time as we become aware of its passage, and all that such passage implies. We may thus find ourselves empathizing with an indecisive contestant when a looming deadline must be beat. In the case of Countdown, if we remove the clock from the main theme, all we have is an exciting musical prelude, but otherwise lacking any real sense of urgency.
For another example, trains have long had an influence on modern music, either as a literal effect, or as a source for a powerful rhythm. However, in ‘This City Never Sleeps’, the band The Eurythmics employ the sound of London’s underground towards another interesting result. For whether we notice it or not, the lack of crowd murmur within the sound sample imparts upon us a feeling of loneliness. So that no matter where or when we listen to this song we are transported to a particularly empty place in both our hearts and the middle of the night.
In the same way, consider the Cha-Ching opening of a cash register in Pink Floyd's ‘Money’. The register alone might set the physical scene of a shop, but it’s the incessant looping of the sound that produces a feeling of obsession, and thus, before a single word is uttered or sung, the music is instantly framed as a missive on consumerism or greed.
Even if we dismiss mechanical rhythms as primary influencers, industrial products have been responsible for not simply contributing novel sounds to music, but for seeding several modern genres. One needn’t even point to electronically powered music for an obvious example. What would calypso be, for instance, but for the empty steel oil drum?
Generally speaking, the use of machines in music have historically suggested that we are collectively more modern than we were yesterday. But since mankind’s most recent mechanical fascination is with an otherwise silent device –the computer – one wonders what impact it will have on music of the 21st Century? Will silence become the new indicator of modernism? Or will this silence force us to reconsider our own biological rhythms and usher in a new bio-musical age? Or will the computer’s easy capacity for copying and combining thrust us towards an ever increasingly paste modern future?
Of course, any answer would only be guesswork, but we can be certain that otherwise reticent machines will continue to find new ways to speak to their human designers through the language music.
© Terry O'Gara 2012
Read more about music and meaning on Terry's blog Critical Noise.
Posted in Americas, Culture, Making Sense | No Comments »
American Masculinity
Wednesday, December 14th, 2011
American Masculinity, Shown in All Its Angst – by Melena Ryzik, The New York Times, published November 30, 2011
In her article, Melena Ryzik notes a theme in movie nominees (starting with nominees for the Gotham Independent Film Awards announced on 28th November 2011): whether struggling single fathers, real-life men searching for their place in history, fictional figures facing uncertain futures, “the existential crises of men” seems to lead the way once again.
Is this a reflection of the lengthy development cycle of films (and therefore, a delayed reflection of what’s really going on in culture)? Or is this simply a reflection of what the author refers to as a Hollywood “brofest”?
Posted in Americas, Culture, Emergence, Europe, Making Sense | No Comments »
From musical score to critical noise
Tuesday, September 20th, 2011
Composers and sound designers have long treated commercial projects as they would film scores, but in miniature. It’s obvious to see why. Traditional scoring techniques do many things for film and other media. Scoring adds flavour; provides a sense of time and place; magnifies emotion; enhances activity and establishes mood. A mere hint of melody can even frame the present, foreshadow the future, or recall the past.
Scoring also serves the functional purpose of smoothing problematic transitions. It’s as if music possesses a sensory gravity that draws together disparate images, scenes, people and places. A deftly scored experience feels less a sequence of individual events and more like a cohesive, unified work.
Obviously, music is pretty magical stuff, and there is no question that for the modern storyteller, it remains a powerful tool.
Nevertheless, the proliferation of multiple, small portable screens, in tandem with the device-ification of all remaining objects, has changed (and will continue to change) how audiences navigate media. If our smart phones cause a distraction now, what happens when our homes and everything in them also become ‘smart’?
The primary effect is that marketers are increasingly forced to abbreviate narrative, and add brand-to-fan touch points that didn’t exist before (or if they existed, were ignored). Consequently, the notion of story has been stretched to its semantic limits.
Yet one noticeably interesting result of this tectonic paradigm shift has been the curious emergence of a new breed of sonic artisan.
The practice is called audio, music or sonic branding, and many have indeed recast themselves using this nomenclature. Others have adopted related verbal identifiers, but haven't updated their processes, because they think such phrases are simply new ways to give the same old thing a modern twist.
Personally, I believe branding with sound does require a different aural intelligence than is typically accumulated from a film or broadcast media composer’s education or experience. I frame the actual process as the development and combination of micro musical sounds into ‘critical noise’ assets. Unlike most commercial composition, the aim is not to support narrative, but to convey a message.
Rather, we employ sound to reframe an otherwise interruptive transition as an informational transaction. A navigation tone, such as a click of the mouse, for one example, confirms ‘command executed’. A custom ringtone signals someone you know requests your attention. And a deceptively simple melodic logo has unzipped itself inside your brain. You can't really sing it, but its construction suggests it's bursting with symbolic data.
Indeed, in the same way the purpose and design of a traffic signal is different from painting landscapes, so too is the craft of sonic signification different from composing music to enhance dramatic action. Ironically, branded sound is designed to influence behavior and drive action from a potentially distracted audience, while an action score is composed to delight a passive, receptive audience.
This is why new musical solutions providers require not only musical talent but also the ability to research and analyse extra musical, culturally relevant data. Lacking these skills, we risk conceptual dissonance when our goal is immediate comprehension.
Additionally, these sonic assets are ‘critical’ because in an automated world, they are the first point of contact between a brand and consumer, and therefore increasingly synonymous with another more common signifier: ‘hello’.
Unlike thematic material, when we use sound as a signifier, we intend to deliver a self-contained and instant communication. Sometimes, in the case of a consumer touch point, we only have seconds to do this. While that is just as hard to do as it sounds, it isn’t without precedent. But first, we have to think like a sonic semiotician.
I was fortunate to produce a 1.25 sec connect tone for AT&T. The communications company wanted to leverage the pause between dial and pick-up to identify itself using a non-verbal connection tone. Impossible? As it turns out, you can actually say a lot in 1.25 seconds. You can say: ‘Provided to by AT&T, a friendly and technologically savvy company.’
To understand how this might actually work, consider the possibility of guessing the title of a song from a snippet. Now, even more amazing, recall how a mere sliver of sound can evoke an emotional response. Anger, Love, Sadness, Joy. It quickly becomes evident that even a button-sized musical solution has the power to fulfill a marketing objective. And because branded sonic assets are often wordless, they become especially advantageous assets across a multinational customer base.
Of course, traditional film scoring techniques will continue to contribute to our enjoyment of stories. However, marketers will increasingly rely less on scoring and more on critical noise solutions that can guarantee immediate brand signification as a means to fulfilling a communications strategy or marketing objective.
In other words, the intelligent application of sound is more important than ever.
© 2011 Terry O’Gara
Read more about critical noise on Terry's blog.
Posted in Americas, Clients & Brands, Consumer Culture, Culture, Emergence, Making Sense, Semiotics | 2 Comments »
Semiotic Square – Brazil
Sunday, May 1st, 2011
Saussurean linguistics, from which European semiology derived, takes as a start point “oppositions without positive terms”. So languages and cultural meanings tend to divide along the lines of this and not that: black/ white, female/ male, nature/ culture, emotion/ reason, subjective/ objective, people who think the world neatly divides into oppositions like these – and perhaps people who don’t.
President Bush’s post 9/11 pronouncement “You’re either with us or against us” is a convenient handle for explaining the Semiotic Square. Here’s an opposition which became too limiting almost immediately, black and white leading inevitably to shades of grey. President Chirac stepped up – NOT ‘with us’ but not ‘against us’ either. Not that this was going to wash with the 2001 equivalent of the Tea Party and Donald Trump. Meanwhile a different shade of grey (NOT against us, as might have been expected) was represented by President Musharraf of Pakistan for whom, as he later explained in his autobiography, the alternative offer from the US was to be bombed back to the Stone Age.
That in essence is the Semiotic Square. A straightforward opposition (technically characterised by a relationship of contrariety), then a more complex and comprehensive mapping of the larger conceptual terrain around this based on discovering in the quadrants juxtaposed diagonally to the original two terms the ‘NOT-‘ for, or contradiction of, each of these original terms. An exercise which sets up a relationship of complementarity between the two quadrants on the left and the two on the right of the model. And you end up with something much richer and more nuanced than a simple opposition. (Our featured image on the home page, representing these relationships diagrammatically, is taken from Daniel Chandler‘s invaluable online explanation of key concepts in semiotics including the Semiotic Square – a health warning here, however, in that Non-Assertion and Non-Negation are in the wrong positions on the diagram and need to be switched).
In commercial semiotics this is a powerful technique for mapping the conceptual space of any category, consumer benefit (e.g. ‘value’, ‘freshness’ etc) or other theme (e.g. ‘sustainability’, ‘fairness’) viewed in cultural context. The Semiotic Square can be used for brand stretch or portfolio mapping, for example – e.g. differentiating positionings and communication strategies for a number of laundry or shampoo brands owned by the same company. There are very few brand communication or product innovation projects, in fact, that would not benefit from the kind of terrain mapping and dimensionalising this technique offers.
And so to Saõ Paolo, where we fed the contributions from our international Semionaut Brazil mash-up (reported here earlier in 2011) into a workshop where they were merged with outputs of a year-long not-for-profit research programme with young Brazilians run by Box 1824. Some overall project findings will be shared next month with contributors to the mash-up. Meanwhile some headlines on our Semiotic Square (in progress) covering Brazilianness.
Quadrant 2 (as marked on the illustration below) contains the things that come most readily to mind for foreigners in relation to Brazil – physical ease, grace, beauty, spontaneity and sensuality. Samba, traditional Brazilian football, Copacabana and Carnival, recreation and pleasure. This can be condescending – sentimentalised and exoticised as a kind of child-like innocence. But behind it there is a positive ethic of pleasure, cultivating the body, physical grace and sensuality. An alternative set of life values to a Protestant 24/7 work ethic. Something in line with social and political discourses now also emerging in developed markets on happiness and social connectedness as higher values than individual acquisition or national GDP growth alone.
Quadrant 1, in contrast, represents the Brazil of Lula who must be the prime candidate in terms of succession to a global Mandela slot for statesmen who represent peace, reconciliation and harmony rather than international posturing or aggression. This is the Brazil which, unique in the major economies in recent years, has actually closed rather than further widening, as has happened elsewhere, the gap between rich and poor. This is also the Brazil of enlightened modernist architecture and planning – as represented, for example, by the work of the country’s centenarian national treasure Oscar Niemeyer.
Quadrant 3, in continuity with 2, is the space of Brazilian music, film, design, fashion, vibrant cultural creation. Analogous to African-American and Caribbean cultures this is an area where a history of struggle and suffering – nowhere more graphically represented than in familiar images of favela life – are alchemised into the cultural gold of a Seu Jorge or a Cidade de Deus (City of God), the grounding for cultural creativity and authenticity.
Quadrant 4 finally, connecting with 1, focuses on wisdom, learning, discovery, spirituality. Historically this was about, among other things, a celebration in Brazil of racial and cultural mixing which, from the years of the Nazis in Germany through to the Civil Rights Movement of the 1960s in the US, stood in sharp contrast to supremacist thinking, segregation and fear of miscegenation elsewhere. What proved to be a prophetic cultural vision in Brazil anticipated something that only evolved much later elsewhere. Stewardship of the biodiversity of the Amazon and emerging codes of sustainability become an emergent part of this Quadrant 4 mix today. Here too is Brazil’s rich syncretistic spiritual and cultural heritage – mixing the indigenous South American with the African and the European, the worlds of candomblé, for example, and capoeira.
A documentary account would, of course, focus more critically on the negatives. Favelas are still there, especially in Rio. In spite of progress in other areas in the Lula years, political corruption and infrastructural problems remain. A Semiotic Square applied to marketing will focus inevitably on good news and positive opportunities (for Brazil, for local brands projecting outwards, and for international brands seeking to understand codes of Brazilianness today). Through the period up to the next World Cup and the 2016 Summer Olympics we will continue to monitor emergent codes and opportunities on this map.
In July 2010 Carlos Jereissati, a leading figure in Brazilian retail, was quoted thus – “Everyone is looking at us and saying ‘Wow, these people are really growing – they have the economy, they have the oil, they have the Olympics and the World Cup, we need to pay attention!'” From my few days talking to friends and colleagues at Box 1824 and academic semioticians in Saõ Paolo I believe we will also learn from Brazil in relation to two other challenges David Harvey, in a compelling analysis for today 1st May 2011, identifies as the most urgent tasks facing our economies and societies going forward – making the changes that are needed to redress global poverty and environmental degradation. Or at the risk of diluting that with compromised buzz-words: getting really serious about fairness and sustainability.
© Malcolm Evans 2011
Posted in Americas, Culture, Europe, Global Vectors, Making Sense, Semiotics, Socioeconomics | 1 Comment »
Human or Humanoid?
Thursday, February 17th, 2011
Technology as we know it is, and will always be, lifeless. Whether it’s a household appliance or a particle accelerator there is no soul, no beating heart. It’s unlikely that technology will act as if it had a mind of its own, expanding and contracting like dendrites in the brain. Our bodies are truly remarkable. Our skin has the elasticity and resilience to conform to our changing bodies. It can heal itself when its get injured. It can acclimate to changing external temperatures by activating sweat glands or increasing heart rate.
The idea behind the Vibram Five Fingers shoe is that it enables the foot to perform better than any shoe that came before it, no matter what gel or air cushion technology any previous shoe delivered. The five toe shoe does so simply as a second skin molding to the feet and enabling the foot to flex and respond with sensory and kinesthetic awareness. It does what shoes where originally intended to do – protect. But in this case to protect without inhibiting or undermining the action of the human feet. We place our feet down on the ground differently when we go barefoot versus when we stride in shoes – because, when we wear shoes, our foot is adjusting to the shoe, not to the ground. In a way, we truly are the technology.
On the other hand, maybe we’re not the technology.
The challenge with the Vibram Five Fingers ads and the website is that the human characters appear to be inhuman. The impression is contrary to the overture of the campaign. You’d expect that standing naked, bodies scarred for the world to ogle, would leave one feeling humiliated for life. Yet their expression and gesture indicates that they have no shame. Embarrassed humans immediately respond with downcast head and eyes. In a prolonged state of shame and embarrassment, a blank stare would result–a neurotic attempt to emotionally escape.
The decision to purchase any shoe is motivated by shame. This negative emotion is the primary motivation for willing our bodies forward and taking care. Shame allows us to evaluate our mortality and ourselves. It’s the emotion responsible for compelling us to look in the mirror and decide what steps have to be taken next. Shame is the emotion of self-improvement and dignity. It’s the emotion that tells us we need better shoes.
What separates the humanoid from the human is a light that shines brightly behind the eyes. In these characters there is no such indicator. As the ad suggests, ‘we are the technology’ – a lifeless, shameless instrument for advertising and web interactivity.
© Michael Colton 2011
Make sure to checkout the website! youarethetechnology.com
Posted in Americas, Art & Design, Clients & Brands, Emergence, Making Sense, Technology | 2 Comments »
Reading the Stars
Tuesday, February 15th, 2011
In an attempt to undo perceptions of its self-isolation and abstraction, science discourse has begun borrowing symbols and metaphors from supposedly ‘softer’ or more ‘subjective’ languages, such as mythology, poetry or spirituality (as in Brian Cox’s BBC TV series Wonders of the Solar System, in which the science is peppered with mythological or religious contextualisation, and expressions of lyrical wonder).
By borrowing codes from beyond its historic repertoire, science is engaging in a form of semiotic mea culpa, apologising for years, if not centuries, of perceived coldness, aloofness and pretend objectivity.
The ‘Imiloa Astronomy Center of Hawaii offers a prime example of the scientific mea culpa in action. Sacred for its mythological meanings, Hawaii’s 13,000 feet-high volcano Maunakea has become just as loaded with value for scientists – for whom it’s one of the world’s unequalled locations for astronomical observation. The volcano’s summit is now home to 13 global observatories, as well as continuing to represent a sacred bridge between earth and sky to Hawaiians.
These two discourses – the scientific and the mythological – might seem tricky to reconcile. But, at the ‘Imiloa Astronomy Center of Hawaii (the public face of Maunakea astronomy), they’re embracing each other with all the affection of long-parted twins. Everywhere you turn, the centre proposes a new parallel between ancient mythology and legend, on the one hand, and modern astronomy, on the other. For instance, while ancient Hawaiians chanted their Song of Origins, modern astronomers look into space to learn about the birth of the universe. Centuries ago, Polynesian explorers found their way to Hawaii guided by the stars; now, scientists look through their giant telescopes to guide humanity on its journey into the future.
The ‘Imiloa logo provides a clear example of this attempt to re-humanise science.
The abstract, non-human dimension – mountains and sun/moon – doubles up as a stick figure, with this graphic itself subsumed under the anthropomorphic sign of the eye. The lesson: those strange-looking observatories, which have brought the abstraction of global science to the sacred particularity of Hawaiian myth, aren’t to be feared. They’re just prosthetic eyes: McLuhan-esque extensions of the human body itself. And all they’re doing is a technologically-enhanced version of what Polynesian navigators did to reach Hawaii in 300 AD: looking at the stars.
The agendas underpinning this attempt to marry science and myth are worth looking into – as they affect science discourse beyond the specificities of Hawaii’s ideological challenges. Generally, in the current cultural context, science has to borrow from softer, more particularised and more ‘human’ languages to present an acceptable image of itself. Previous scientific fantasies of neutrality, abstraction and universality are now seen as threatening and dishonest (a cover for suspect agendas).
But what if the very attempt to recast science as seamlessly continuous with the sacred and the mythological weren’t in itself another form of alibi? If he’d visited the ‘Imiloa Astronomy Center, Baudrillard would have seen it as an instance of the Enlightenment’s unstoppable mission to reduce otherness to sameness. From being an untranslatable and irreducible symbolic language, Hawaiian mythology has become a semiotic twin of modern astronomy. And, conversely, the strange dishes and spheres of the observatories have become assimilated to naturalised extensions of the human eye, their many mediations and alienations – infra-red, sub-millimeter, x-ray – denied.
© Louise Jolly 2011
Posted in Americas, Art & Design, Culture, Emergence, Making Sense, Semiotics | No Comments »
Brazil Mash-Up: Colombia
Wednesday, February 9th, 2011
Although, perceptions of a place change with the speed of news, events and economy, there are some elements of Brazilian culture that remain embedded in the Colombian social imaginaries of Brazil.
Colombia and Brazil are very close, very similar and very different. Colombians have a great affinity with the positive aspects of Brazilian-ness – freedom, enjoyment, desire, gambling and, of course, football.
Residual codes
Hyper-hyper tropical, hyper urban and hyper green. Brazil as a synonym of excess – excess of freedom, happiness, sex, forests, and cities.
Screen fantasies, stories and dreams that connected to the Colombian reality. Brazilian soap operas (Telenovelas) are still embedded in the minds of older Colombians.
Brazil seen as a geography of desire, where sexual licentiousness and the erotic have been consciously embraced. An extreme cult to the body.
Modernism connected to urban development – Neimeyer & Brasilia, Capanema & modernist curves, extremes of wealth and poverty.
Brazil perceived as feminine. Warm, desirable and beautiful women.
Dominant codes
The land of green indexes, vast green forests, pure green colours, and oxygen (green). All this contrasted with media about deforestation, and questionable commitment where green issues are concerned.
Brazil is moving away from the female stereotypes. Masculine expressions are becoming popular in the collective Colombian imaginaries. Cult and deep connection to the body through exercise – especially capoeira. Brazil is more masculine, younger, and more connected to future generations.
“City of God” brought a perception of Brazil as a geography of violence and fear. Favelas and mafias as icons for internal violence, extreme social deprivation, exclusion, and violent death. Very different to Colombian violence.
Land of paradoxes, high industrial and technological development contrasted with poverty and social inequality.
Big contrast between local /global, urban /rural. A cosmopolitan country full of festive cities, big metropolises with an outstanding human quality. Modernity in relation to migration from Europe and Japan. Urban settings, graffiti culture, hip-hop, and fusion to the extreme.
Localness in relation to the native and aboriginal – connected to indigenous communities in the Amazon, mulattos and Afro descendent populations.
Colombians tend to relate to the animosity, freedom and enjoyment of Brazilian football, although not so much to technical aspects of it.
Land of sound and carnival culture. Samba, brega, forró, axe and paoge, garotos & garotas, batucadas – all pursuing happiness.
Saudade and its intrinsic connections with sound and relationships. The voices of Chico Buarque, Caetano Veloso, and Rita Ribeiro are still played in Colombian “Brazilian” bars.
A culture of enjoyment, good people and uncomplicated manners. Pleasure also connotes beach, caipirinhas and sugar cane.
A religious geography, ranging across Santeria, priests and Corcovado.
Culture and education as part of government agendas, Gilberto Gil, the bossa-nova precursor, was during Lula’s government Minister of Culture, supporting workshops for children and teenagers, creating a new space for social & cultural involvement and economic development. (Similar discourse was used during last Colombian elections). It seems that in Brazil politics and culture work in synergy. Brazil is seen as a paradise in which to cultivate political and cultural dreams.
Brazil seen as the South American paradise for production and consumption of fakes. It is sometimes called the South American “China” butbetter quality.
Research and Innovation niche. Major government commitment to education. Colombians’ main source of scholarships and economic support, especially in the technical field. Florianopolis as a land of innovation and education.
Aesthetic freedom related to arts, carnival, music, and folklore. Cannibalising western cultures helped Brazil to produce more and more in music, cinema, and arts.
Emergent codes
Brazil image will evolve to an urban+ concept. Urban+ as it will retain the richness of its locality. Emergence of local/urban typographies used in global contexts.
Recent political and economic changes helped Brazilian creative Industries to be recognised, especially in the areas of film and design. Big influence in other South American countries.
Artistic fusion – Portuguese, Spanish & English. Collaboration among local & foreign artists and musicians.
Spiritual connection to the land, the Amazon, and earthy Brazilian elements. Development of new products (non-esoteric).
A haven for higher education, for both native and foreign populations.
Rapid progress of technological advance, especially in the areas of bioengineering and thermoplastic production.
Colombians seem to regard Brazil as the main player in the region. A big player in democracy, economic and social change in the world.
2014 World Cup – connecting Brazil and South America with the rest of the world.
Some key points in conclusion:
Brazil was and still is regarded as the land of big contrasts.
Brazil is moving away from the female stereotypes and bringing elements that are more masculine and younger. Design and street art will play a bigger role in culture and will influence other South American countries.
Brazil is the mirror in which all Latin America’s desires are projected with maximum intensity and to their limit.
© Lucia Neva 2011
Posted in Americas, Art & Design, Culture, Global/Local, Making Sense, Socioeconomics, Technology | No Comments »
Brazil Mash-Up: India
Friday, February 4th, 2011
Brazil – Not yet ‘happening’ in India!
In a country where precious time is spent outside the American, British, Canadian and Australian embassies, and migration is the ultimate climax, the average Indian is always nose-diving into the Lonely Planet for those ‘ten day trips’. So Turkey, Istanbul, Egypt, Switzerland, Venice, Rome, Berlin and now even Cuba have become signifiers of ‘awesome’ summers and the new Singapores and Dubais. Talk of inflation and rising airfares anyone? Tourist operators are raking in the moolah like never before and package tours that literally ‘pack’ civilizations and cultures in ten days are mushrooming in every corner of Indian cities. Indians want to be in the ‘happening’ corners of the world.
Happening is part of the Indian ‘oral tradition’. It works like the old English rhyme where everyone goes in a ‘pack’. One set of Gujarati’s tells another, and another tells a set of Punjabi’s, and these then tell another set of Bengali’s and so travels the lore. Happening is a place that does not oppose one’s essential indianness, where you can stand in the street in attires that match your own, and say cheese with a pride in having been there. Happening is a place from where you can ‘report’ about history, civilizations, new worlds, new fashions, and a sense of future, again, that ‘I’ve been there’ assertion. Man, Switzerland is ‘happening’!
So, going to ibiza? Despite my own personal angst about not getting to Brazil, I think it is not yet on the ‘twin radar’ of the migratory pattern of the Indians, or on the touristic map. Neither is it remote. Most Indians dance to Vengaboys and the famous ‘Braziiiiiiil’ or ‘ibiza’ at every party, and every football crazy Indian knows the numbers on Kaka, Pele and Ronaldinho’s shirts or the latter’s new hairstyle (see the picture above of Brazil fans in Kerala, South India, during last summer's football World Cup). But Brazil, is just not ‘historical enough’, nor is it the ‘new world’ like Dubai, nor is it ‘chic’ enough for the average Indian to aspire to be seen there. So it is not ‘happening enough’. The image that is conjured about Brazil is ‘that place with those lovely beaches, and er..those well endowed men and women’.’ Goa comes closest to the idea of a seaside culture for Indians. India is capable even of being ironic bout it's own lack of true connection with an authentic Brazilianness. The picture below is from an iDiva website feature where singer Manasi Scott is shown trying to bring the Rio Carnival to Lakme Fashion Week only to evoke he response that "she looks more like a drag queen".
Brazil is an image of freedom without those monumental structures that an average Indian can hide behind and watch. Unlike an Egypt or a Rome, or Venice, where you can feel the romance, but you can still put up that staid, cheesy smile with a monument in the backdrop, in Brazil you just have to stand in front of the beaches or the rainforests and of course, the chances of the mermaids and those semi-clad Tarzans appearing from nowhere is very high!
Finally, the last semiotic import – when you say I went to ‘Venice’, ‘Rome’, Paris’ it is distinctly different from, ‘I went to Brazil’. From the ooooh’s and aaaaah’s, the graph dips to ‘oh’. And then a naughty grin, that says, ‘why’? Why would anyone want to brave the leeches and the thick dense rainforests or the blazing sun of the Brazilian beaches? Now, don’t look away, Brazil offers great economic opportunities, investment futures, blah blah blah………anyone listening?
© Seema Khanwalkar 2011
For some more examples of emerging Indian football fandom see http://wn.com/Brazil_and_Argentina_football_fans_in_Kerala,_India.
Posted in Americas, Asia, Culture, Global/Local, Making Sense, Semiotics | 3 Comments »
Brazil Mash-Up: France
Wednesday, February 2nd, 2011
It’s for sure that Brazil is gaining importance in the French imaginary too.
In principle when you’ve been living in the charming but grey Paris, any warm and sunny place can seem a phantasmal Eldorado.
But this is not what is happening. Something is changing in the perception of Brazil and shifting from a residual and bluntly paradisiacal image, through a dominant appealing and exciting “culture”, up to an emergent aspirational “country”.
Brazil has always been a destination for the French. For holidays, of course. Its beaches and romantic exotic cities, as well as the natural and historical treasures attract both popular self-indulgent tourists and cultivated vistors from France who expect more. On top of this, local folklore, food, drinks and music, amazingly well marketed in France, are as much of an attraction as the geographical targets already mentioned.
Not surprise, actually, that this dimension of Brazilian appeal seen from France is basically grounded on a cultural distance which defines “exoticism”. Beautiful places, good food or music considered exciting because “different”.
From this first point of view, it’s curious to notice how a more contemporary approach to Brazilian culture emerged based on the immediately sharable elements of the Brazilian universe. In this perspective Brazil is easily connected with football, architecture, contemporary dance and art… languages or activities which don’t demand a distant approach but which can be fully appreciated and practiced through empathy. A more picky audience, the one more sensitive to media exposure, sees now Brazil as an articulated culture, not “different” but “alternative” to the French one. This public discovers, for example, that Brazilian fashion exists – everybody can imagine how jealous of “fashionness” the French can be – and that it not only speaks through the spectacular over-colourful codes of what may be considered local or typical. The world of Andrea Marques (http://www.andreamarques.com.br/) and even more the one of British Colony (http://www.britishcolony.com.br/verao2011/) may be fully enjoyed and appreciated through the interpretative codes used to evaluate French fashion.
From a dominant and someway-cynical perspective, this turns Brazil into an articulated culture which is ready-to-consume, a sort of extension of an ever-growing globalized offer largely extending itself beyond the French boundaries. Products from Brazil are not first and foremost Brazilian any more – but “good”, “affordable” and then eventually Brazilian…
Consumption has undeniable negative aspects but it also brings a form of knowledge. And knowledge in its turn stimulates imagination. That is maybe how Brazil is turning out to be a interesting playground for the development of projects or even lives for people who now see it no longer as an “other”, or even as a “culture” but as a system where things can be done or grown. Emergent Brazil is a country where life, work, business… all these are also imaginable. It has become a place to be for French intellectuals and artists now directing cultural festivals in Recife or Fortaleza, students applying for to transoceanic MBAs, businessmen trying there what’s not possible here – and also for ordinary people.
This vision is nurtured by a projective and imaginative look. Surely another form of distance, but far from the one underlying exoticism and beyond the consumerist excitement, towards the fertile idea of “possibility”.
© Luca Marchetti 2011
Posted in Americas, Culture, Emergence, Europe, Global/Local, Network, Semiotics | 3 Comments »
Network: Arlene
Wednesday, February 2nd, 2011
Artist, toy maker and University of Tartu Semiotics Masters student Arlene Tucker talks to Semionaut
Where are you and what are you doing?
I moved to Helsinki at the beginning of this year. It’s my last semester of school at Tartu University in Estonia so I decided to take classes as an exchange student at Aalto University School of Art and Design (Helsinki) in the New Media and Game Design and Production Department.
How did you first become interested in semiotics?
Almost ten years ago, I saw Umberto Eco’s book sitting on a stool at my friend’s place in Savannah, Georgia. The strong blocky red, white, and black cover of A Theory of Semiotics immediately caught my attention. Adam’s description of semiotics being about signs, symbols, and how we communicate glued to my membranes and ever since semiotics seems to circle itself back to me. It can’t run away from me and I can’t run away from myself.
How does it feel to be one of the 2 native English speakers on the first year of the English language MA in Semiotics at Tartu?
Almost embarrassing because everybody is so talented with how well they can express themselves in English, especially because it is their second or third or fourth tongue! I wish I could say that for myself. Mostly, I learn so much from them.
How did you hear about the course and how are you adapting to academic life in Estonia?
Internet searches and a bit of luck led me to the call of applications for studies in Estonia. I knew I wanted to study semiotics and I knew that I wanted to again live in Europe so that combination Googled me to goodness. Actually, I think I reached out to Katre Väli, at the Semiotics Department in Tartu for information on the Masters one year prior to the program being ready. She asked me to wait and patience won me over. For my BFA I went to the Savannah College of Art and Design so being in a classical academic school such as Tartu University was a challenge in every way. Academic writing was totally new and making presentations without becoming a stuttering mess was a steep mountain climb, but you get used to it. Tartu is probably the polar opposite of New York City, but that extreme change was what I wanted. Now I like chopping wood for fun.
What do you personally find most interesting about the MA study and what area are you planning to specialise in?
I need to work with my hands so even though the MA program is very theoretical it gives a foundation for new thoughts to arise and space to create. You learn about how the disciplines of semiotics spider leg to ecosemiotics, semiotics of art, zoosemiotics, etc. One of the first classes we started with was Biosemiotics. Even though I hadn’t taken biology class since I was probably thirteen years old the concept of Umwelt by Jakob von Uexküll made such an impression on me. It gave me a path for understanding perception in a natural way. Every organism perceives things from their own respective cubbyhole with their own unique set of perceptor tools. Umwelt and Juri Lotman’s notion of semiosphere are the two main theories I think of when I start building an idea.
How can you see your studies in semiotics affecting your professional life from here on in?
I feel like I’m a volcano about to bust from all the information I’ve just learned. As I see it- semiotics is applicable to anything because it’s about understanding perspective and being aware. I’ve been working for a children’s toy company for the past few years and enjoy most making things for people. I figured if I know how people communicate then I can better make things for them, which was the motivation for me to further studying semiotics. In short, semiotics suggests to us that we look at objects contextually and be mindful. As best I can, I’m trying to use semiotics to keep on with my art installation projects and toy innovations. One of them is called Translation is Dialogue, which runs along with the inevitable happenings of continuous transformations and interpretations. Really, the main point of the project was to create a space for people to do and not think so much. That was great to work on because there were so many contributors and in every medium possible. Below is a picture of one interpretation, which was a dance performance, titled Ajakaja created and performed by Kristino Rav, Alejandra Pineda Silva, and Raul Taremaa. (Kristino and Alejandra are my coursemates!) Now I’m working on an interactive sort-of-gamey installation, which will accompany the written and theoretical portion of my master thesis topic, Play Motivation from Zoosemiotics Perspective. I believe that understanding non-human play can be a source of inspiration for allowing us to develop playful situations in our human world. We are animals! I’m not sure what I’ll do or where I’ll be after I graduate, but I feel like I have a clearer approach to innovation, problem solving, and communicating through boundaries and borders. Whoa. Photo of Taremaa and Silva in Akaja taken by Anastasiia Sidielnik
To learn more about Translation is Dialogue…or, better yet, make a translation yourself please go to http://arlene.edicypages.com/translation-is-dialogue. The next showings will most likely be in Estonia and in New York City. To learn more about the English language Masters in Semiotics at the University of Tartu please go to http://www.ut.ee/SOSE/studies/master.html Photo of Arlene taken by Alexander Dobrovodský.
Posted in Americas, Art & Design, Europe, Semiotics | 1 Comment »
Brazil Mash-Up: UK Notes
Friday, January 28th, 2011
Part of Semionaut's wiki experiment to identify emergent cross-cultural codes of Brazilianness, these notes follow the format in the project briefing. The aim of these (and any other national inputs to follow) is not to be exhaustive or even provoke debate but to start the ball rolling and stimulate further observations and insights, particularly in the Emergent area. Please add your builds below or send your own post for the Brazil mash-up to editorial@semionaut.net .
INTRODUCTION
From a UK perspective the potential trajectory towards the ‘Brazilian Dream’ (see our briefing) is based on a deep underlying affinity for Brazilian-ness – delight in a perceived spontaneous & light-hearted grace, sensuality and creative accomplishment . Ways ahead will maintain and develop on these historically rooted positives.
RESIDUAL CODES
Underlying cultural archetypes:
Portuguese exploration & colonies, paralleling British maritime/colonial history – the Spanish were the enemy with popular historical narrative around that (Drake, the Armada), while the Portuguese heritage is not marked as oppositional/Other in that way
the brazil nut – traditional British favourite (alongside hazelnut, walnut, almond), association with Christmas when the nut cracker comes out
Leisure class travel and high life; pre- and immediate post-World War II era US film and music, a generalized Latin code with seductive brown-skinned women and men, dance, romance; Flying Down to Rio movie (1933); something culturally not quite serious – exotica and novelty, “There’s an awful lot of coffee in Brazil” (Sinatra era swing now refurbished by people like Harry Connick Jr., Robbie Williams, Michael Bublé). Barry Manilow’s ‘Copacabana’ – squarely in this tradition. In 1960s this goes to cool jazz, something slinkier – Getz & Gilberto, Girl From Ipanema
Brazil & South American countries as off the map, haven for war criminals (Boys from Brazil novel and film); adventure, the extreme, a European not on the run goes here at his peril. Werner Herzog’s film Ftizcarraldo (1982). The Amazon – vast challenging nature. Then becoming idealized pastoral – authentic primitive culture and nature; pop star Sting posing with Amazon tribal chief.
Football the most prominent Brazilian theme (alongside the Rio carnival) for Brits. In the Residual Brazilians represented flair and silky samba skills (versus the punishing machine-like efficiency of the Germans). Good-natured poor boys learning their football barefoot on the beach and still known in adulthood and as celebrities by their nicknames. Flair and attack rather than organization and defence.
DOMINANT CODES
The favela code – pioneered in City of God (2002). Violence, extreme urban deprivation, massive gulf between rich and poor. Connecting to cultural energy, authenticity, roots, soul, affirmation – e.g. Seu Jorge
Football in the Dominant now more organized, not only associated with attacking flair. Brazil less clearly the greatest footballing nation. UK Premier League Brazilians not the best or most expensive players – Robinho didn’t deliver on his promise.
Perceived vibrancy, sexiness and preoccupation with the body – many stories around popularity of cosmetic surgery in Brazil. ‘Having a Brazilian’ = waxing to remove hair from pubic region.
Emerging powerful BRIC economy. (THE most vibrant and dynamic is more recent and still has some Emergent edge). Lula initially heralding swing to the left since echoed elsewhere in South America. Context of callapse of post-Thatcher economic and political agendas in UK leaving a vacuum in ideology and political philosophy. New alternatives to evolve in Latin America as in East Asia?
Ongoing thread of Carnival culture, joy. Enviable Brazilian ability to let go, be happy, enjoy life.
Brazilian embodied knowledge, combined with physical grace and a hint of spirituality – Capoeira. Also connoting rich cultural diversity, synergies.
EMERGENT CODES
Crossing the borderline into the emergent codes
More widespread exposure for more Brits to Brazilians living in UK. Effectively part of the new immigrant or transient working class (with other Latin Americans, East Europeans, people from the Middle East). Nothing challenges the stereotypes more than meeting real Brazilians (the cleaner who’s better educated than you are, the thoroughness and work ethic that sits beside a relaxed attitude towards life – an unfamiliar combination for North Europeans). Our picture is of tribute artwork to Brazilian plumber Jean Charles Menezes, shot seven times in the head by London Metropolitan police on 22nd July 2005 under the misapprehension that he was a Muslim terrorist.
Brazil as the economic star currently of the BRICs and on a morale and cultural upsurge with World Cup and Olympics coming. Important context here is that Brazil is perceived to be deserving of both these awards. Especially in the comparative context – UK media orthodoxy on the 2018 World Cup is that England deserved it but Russia got it. Qatar getting the 2022 World Cup perceived as an outrageous (FIFA corruption) cultural anomaly. So Brazil’s success is in some way the last gasp of normality. UK cultural is configured to like Brazilians – it’s difficult at a discursive level in UK to NOT like Brazilians. Quite patronizing in some ways (viewing Brazilians as child-like e.g. Ronaldo, Ronaldinho, Brazilian pronunciation of ‘Brazil’ with final consonant like an English ‘w’ could have a charming child-like ring for an English ear.
There are gaps where UK could be receptive to new emergent codes from Brazil. Consistent with trajectories of change would be:
• a Brazil-specific manifestation of something which has the groundedness and versatility of hip-hop but is clearly local, coming from another place – not imitating U.S.
• a creative favela culture – City of God energy 10 years on expressed in craft, dance, music, literature, film
• a positive ethic of social responsibility and community which is non-PC, active, progressive and enlists widespread popular support (reconciling the opposition between a discredited hands-off market fundamentalism on one the hand and ongoing concerns about, say, the Chinese model of centralized state power and responsibility on the other).
CONCLUSION
Future opportunities will be about building from the positive base noted above in the introduction. In terms of economic, environmental, social and intellectual vision – expressed not so much in abstract as in in concrete forms (e.g. cultural platforms as potentially rich, cross-media and transforming as something like hip-hop) or new forms of governance and organization, e.g. at the level of cities, that engage innovatively with environmental degradation and social inequality. And help restore some joy and optimism to the poor, put-upon non-elite majority of Brits.
With many thanks to Gareth Lewis and Chris Arning.
© Malcolm Evans 2011
Posted in Americas, Culture, Emergence, Global/Local, Making Sense, Semiotics, Uncategorized | 2 Comments »
What it means to be human
Monday, January 24th, 2011
Ours is a culture in crisis where we’re struggling to figure out what it means to be human. We are deeply fixated in the virtual world and enviously in chase of the latest technology. At the same time we are experiencing an anxiety over the liquidation of self in a fluid, constantly innovating world.
Once we have logged and given away our noteworthy moments on Facebook and Twitter, we cease to retain them as a testament to our own heritage. As we prove our progress we appear just as much in need of a way to define ourselves in reverse— away from the oppressive filtration of ourselves into digitized experiences that can be uploaded and streamed instantly across time and space.
The proof of this conflict has been confirmed by the popularization of two opposing types of codes. On the one hand, there are those symbols that demonstrate our ideals about advancement into the promising future. Tech logos, for example, are as slippery and fluid in line quality and shape as our transient, efficient lives — void of details or adornments which might refer specifically to time period or place. As reassuring as they are of our relevance, we are equally comforted by signifiers of uninhibited, amateurish self-expression. They are awkwardly analog, irregular and imperfect in line quality and shape. The two stills from Microsoft's TV spots "People Ready" illustrate this well. This humble, bumbling style has emerged in an effort to monumentalize our real selves …free to live outside, mainstream expectations and the compulsion to move ahead feverishly.
Interestingly, these signifers frequently appear in advertisement for these same tech companies. Perhaps that have become the latest and most important trust marks of authenticity and heritage—the company’s silent promise that our humanity will not be lost in the adoption of the innovative product they’re offering.
© Michael Colton 2011
Posted in Americas, Art & Design, Categories, Making Sense, Semiotics, Technology | No Comments »
Canadian Beer: Identity, Bottled
Thursday, December 30th, 2010
Dionysus, the lovely Greek lad responsible for wine and madness, was what was known as a “god of epiphany” — as in, he took time out of his busy deific schedule to appear, in the flesh, to humans. And of course he would; drinking booze in correct amounts generally leads to all kinds of epiphanies.
Since 2000, Canada has had its own alcohol-incited epiphany, thanks to the Canadian division of the Molson Coors Brewing Company and its popular beer, Molson Canadian.
Molson Canadian is responsible for arguably the most ambitious campaign to create, and confirm, the Canadian identity — something that on a good day eludes easy definition, and on a bad day seems to barely exist at all. We have bland aesthetic signifiers: Our national symbol is a leaf, our national bird is the loon, there’s a moose on one side of our quarters and on the other side is the queen of another country.
But Molson tells a different story. In a series of quick, athletic cuts, the ad shows off Canada’s theatrical topographic beauty: a barren, rugged playground that only the godlike can navigate. The narrator explains, “It’s this land that shapes us.” Four ecstatic people sprint off the edge of a cliff, into a lake… “There’s a reason why we run off the dock instead of tippy-toe in. It’s because that water is frozen six months a year.” And, according to our “yeah, DUDE!” narrator, it’s not just the great outdoors we Canadians are chasing, it’s freedom itself.
It’s the kind of self-mythology one associates with America, not timid ol’ peacekeeping Canada, the country with tidy cities where people apologize for just about everything.
In fact, the ad is so concerned with kicking up some nationalistic spirit that the mention of the actual product comes at 0:47, almost as an afterthought. “There’s a beer that comes from the same land that we let loose on, and it’s proved to be as clean, crisp and fresh as the country it comes from.”
There’s no doubt that the ads have done their job. The grandfather of the campaign was the legendary (in Canada) “I Am Canadian” advertisement that depicted a character called Joe Canada doing a rant on the finer points of being Canadian. “I’m not a lumberjack, or a fur trader. And I don’t live in an igloo or eat blubber or own a dog sled… I believe in peacekeeping, not policing, diversity, not assimilation and that the beaver is a truly proud and noble animal.” It remains one of the — if not the — most famous television ad in Canadian television history.
And, fittingly, it was announced just this week that Jeff Douglas, the actor who plays Joe Canada, will take over as the co-host of the Canadian Broadcasting Corporation’s flagship radio program, As It Happens. Perhaps his experience in beer-based pride-mongering will give Canadians a cleaner, crisper, more refreshing take on themselves… With only 5% alcohol, and no aftertaste.
Posted in Americas, Clients & Brands, Consumer Culture, Culture, Making Sense | 1 Comment »
The Spirit of Youth
Tuesday, December 14th, 2010
A new film from Sao Paolo’s Box 1824 analyses three stages in the youth culture revolution, culminating in today’s utopian mash-up manifesto for Individuality, Sustainability and Cooperation.
We all want to be young, the voiceover begins. The video continues with a vertiginous collage of movies that depict the first steps in the liberation of the 1950s youth, blessed as they were by the gods of rock and roll. The film enthusiastically moves on, decade by decade, in engaging evolution.
We All Want to Be Young from box1824 on Vimeo.
The body of the film is comprised of movie scenes and numerous cultural fragments, gracefully thrown on the screen. This is perhaps one of the most powerful aspects of the piece. Its high energy stems from something the world's greatest DJs have been familiar with for quite a long time: themash-up. The mix-and-match overlaps of cultural fragments define a new order of meaning, because not only are the images involved illustrative, but they also have a context background in our minds and in the mind of culture itself. The voiceover creates guidance in meaning, but the side stories are created by images 'stolen' from the cultural screen.
Beyond the aesthetic purposes of a DJ’s tricks, the most relevant essence of mash-ups arises when they are used to reveal peculiar kind of ethics; in this case: the youth ethics. As spectators of the piece, we experience a sense of guidance. We understand a sequence: the birth and evolution of the 'spirit of youth' along the course of time.
The spirit of youth’s firstness:
The seed of rebellion that had been planted in the 1950s finally breaks through in the 1960s, taking root in the 1970s. In this time, the new idea of youth is expressed in firstness, striking the world with a new order which can only be felt, not yet explained. This is the moment when the idea of the 'spirit of youth' comes to fruition and begins to grow, in power and influence. At this point, although culture bears a strong expression of the 'spirit of youth', its signified is still vague; as vague and as powerful as the words of order that mark the birth of this new paradigm: Freedom, Peace and Love.
The spirit of youth’s secondness:
The 1980s introduce the imperative of consumption, fascinating young people, who become voracious consumers. Now, after winning freedom of expression and gaining a measure of power within the system, youth not only becomes consumer, but is also consumed. The image of youth is systematically engulfed by market logic, and this phenomenon expands naturally over the course of the following decades. We may say that this new idea of youth comes into secondness with culture. Its relationship with the cultural order is by now intense, to the point when youth and culture cannot be told apart; the two have become firmly locked into a feedback loop. The notion of tradition becomes obsolete. Everything is being recreated.
The spirit of youth’s thirdness:
The plot thickens. The 'physical' exchange between youth and culture is intensified, in the 1990s and 2000s, when technology expands at the center of this system. More than subject and spectator, the youth is now the programmer and the program of the new order. While technology appears to be an encoded system for the grown-up world, youth regards it as something simple and natural. Far from the revolutionaries and rebels of yesteryear, we have come to identify them as the 'digital natives', almost as a form of cult or an evolution into some nearly post-human being. 'Digital natives' handle information the way we handle our biological needs: naturally. But our wonderment is merely youth deification: it essentially disregards the challenges and troubles this generation goes through, finding itself in a world that dreams of soft, but is in fact much harder than it looks.
The manifesto of now:
On the other hand, we do handle information more naturally than previous generations did. In a way, we are the youth (or the idea of youth) in its state of thirdness, armed with the critical capacity to look at the system and at ourselves.
We have become a kind of metaculture; one that is able to analyse itself with the materials it gets from its very culture. We are the multifacet of punks, grunge kids, skaters, surfers, clubbers, hipsters, gipsters, and so many others. We get to experience whatever we want through our individuality, but we lack the authentic, the original. We have a full range of styles laid out to our convenience, and the only originality we get to experience is mixing and matching. These mash-ups are used to create new, aesthetically pleasant hybrids, but, in order to gain critical intelligence in the face of history, we must learn how to organize them. Only then will we be able to lead mankind into an actually new world.
This video does that. Young people today think of strategies; they reflect and integrate with the framework. I am hoping the first global and pragmatic youth is able to really cause a fissure in human culture and finally realise the founding dreams of its spirit: Freedom, Peace and Love. It seems we now understand these words not only as distant ideals, in firstness, but as ideals which are now active and alive within culture, disguised as other words. Food for thought: could it be that the good old Freedom, Peace and Love are hidden in the buzz words: Individuality, Sustainability and Cooperation? In the end, it seems the spirit of youth has been helpful to everyone. Now that it is over 40, the 'spirit of youth' may finally be old enough to take the whole world in its hands.
© João Cavalcanti 2010
Posted in Americas, Consumer Culture, Culture, Emergence, Sequencing, Socioeconomics, Technology, Uncategorized | No Comments »
His & Hers
Sunday, December 5th, 2010
A recent post over at Sociological Images, a social science blog that "encourages people to exercise and develop their sociological imaginations with discussions of compelling visuals that span the breadth of sociological inquiry," has some excellent points to make about how male and female bodies are represented abstractly on public restroom doors in various countries…
Almost universally, these signs depict men as people, and women as people in skirts; except in Iran, where men are depicted as people, and women are people in skirts and hijabs. Some signs incorporate gendered posture: the woman is canting, or has her eyes demurely cast downward, while the man has his feet firmly planted on the ground, displaying his physical strength. And so forth. Click on the "full story" link for many eye-opening examples.
Posted in Americas, Asia, Consumer Culture, Culture, Europe, Making Sense | No Comments »
NASA Scientists announce…
Friday, December 3rd, 2010
A new reason for germophobes to feel anxious!
In the US in recent years, anti-bacterial product advertising has moved steadily away from George W. Bush-style coding (military precision, a besieged mentality, the depiction of bacteria, germs, viruses as alien intruders) towards Barack Obama-style coding (efficiency, connective thinking, dialogue, reasonableness, awareness of complexity). To use language borrowed from Raymond Williams by Semiotic Solutions, in US antibac coding lately, overkill has been trending "residual" while underkill has been trending "emergent." Like the repressed, however, the residual always returns.
Purell's ad, released in record time after yesterday's announcement that NASA has found a bacteria whose DNA is alien to all other life forms as we've known them, is a perfect example of the use of satire (signaled, in this TV spot, by a tone of exaggerated portentousness) to reboot and leverage a played-out cultural or communications code. Overkill's comeback begins… now. Click on the "full story" link below to view the ad.
Posted in Americas, Clients & Brands, Emergence, Semiotics | No Comments »
The Abductive Method
Thursday, December 2nd, 2010
I've enjoyed watching the first three episodes of BBC's Sherlock (aired this fall in the US; starring Benedict Cumberbatch and the brilliant Martin Freeman as Dr. Watson), particularly because doing so prompted me to revisit the notes I took, then put aside, when reading The Sign of Three (Indiana University, 1983), a collection of essays about Arthur Conan Doyle's character and the semiotician C.S. Peirce — or more precisely, Peirce's theory of a little-understood mode of reasoning he named "abduction."
Deduction, according to Peirce, proceeds from rule/guess (e.g., "All the beans from this bag are white") to case ("These beans are from this bag") to result/observation ("These beans are white"), whereas induction proceeds rather more tediously — from case to result to rule. I say "tediously" because a guess based upon both case and result/observation is a safe, habitual guess; detectives, who form hypotheses and then test them against the case (evidence), are more romantic figures. However, the authors included in the book mentioned above — including Thomas A. Sebeok, Marcello Truzzi, Carlo Ginzburg, Jaakko Hintikka, and Umberto Eco — pooh-pooh Holmes' vaunted powers of deduction. Though Doyle's stories do a terrific job explaining how deduction ought to work, Holmes' skill at solving crimes is due, they claim, to a brilliant abductive ability — i.e., the ability to proceed, swiftly and with unerring accuracy, from rule/guess to result/observation to case.
Like the deductive reasoner, the abductive reasoner begins with a rule/guess: e.g., "All the beans from this bag are white." By comparing a result/observation ("These beans are white") against the rule, though, the abductive reasoner doesn't seek to test the validity of her hypothesis, but instead to detect any deviations from it. Which shouldn't exist!
Abduction is something that all of us do, claims Peirce; in fact, it's a hard-wired survival mechanism. However, he and Sebeok, et al., agree that some of us are particularly adept at abductive reasoning. Some of us see and remember more, so we're superior at formulating rules/guesses; and then, when we compare a result/observation against one of our rules/guesses, we do so ultra-efficiently — in an almost holographic fashion. Those of us thus skilled at detecting deviations from law-like hypotheses are therefore able to see the reason why "like a flash," claims Peirce. What's more, the act of abduction is in such cases accompanied by a "peculiar musical emotion," a thrill.
Sounds like Sherlock Holmes — his monographs on cigarette butts or corpses' bruises, his lightning-fast insights, even his boredom and mood swings. The new BBC adaptation dramatizes Holmes' holographic ability to compare a result/observation against one of his rules/guesses by causing words, patterns, and symbols to hover in the air before his face [shown above]. He's viewing the evidence not empirically, we're given to understand, but from the perspective of his own constructed universe: if Holmes' hunches are always correct, it's only because this is fiction.
Though he insists that his method is a strictly deductive one, at various points in the Holmes canon, Conan Doyle's detective advocates the use of "imagination," "intuition," and "speculation." This explains why his so-called deductions so often lead Holmes to make revelations which appear almost magical; and this is why Holmes despairs of colorless, boring cases. He's an obsessive, quasi-apophenic pattern-maker. When he finds a flaw in the pattern, he's thrilled; when he doesn't, he's bored. He's an obsessive-compulsive overjoyed and outraged to find reality out of order.
Holmes sounds, in this analysis, like a semionaut — i.e., a prodigy able to draw expertly and productively upon phenomenological knowledge when "reading" various signs. Yes, Holmes is a semionaut. However, I'm not always impressed with the immutable laws of nature and society of which Holmes has convinced himself. Though he says "I make a point of never having any prejudices" ("The Reigate Puzzle"), not a few of Holmes' rules — about the habits of women, say, or foreigners — sound, to the contemporary reader, like prejudices. In the third episode of Sherlock, when Cumberbatch takes one look at a woman's boyfriend and says, simply, "Gay" — same thing, right?
I'm not saying that Holmes is merely a brilliant bigot, like (say) G.K. Chesterton's fun detective character, Father Brown, who solves crimes thanks to his hilarious Catholic prejudices against atheists, legalists, and Presbyterians. But he's uncannily similar to a brilliant bigot. It's mysterious!
The game is afoot.
Posted in Americas, Culture, Europe, Making Sense, Semiotics | 10 Comments »
Ben Franklin, Semiotician
Wednesday, November 24th, 2010
Thanksgiving Day is a harvest festival celebrated — in the United States — on the fourth Thursday of November, i.e., tomorrow. Whether the holiday was first celebrated by the Pilgrims at Plymouth Plantation (Massachusetts, my home state) in 1621, or earlier and elsewhere by Spanish explorers, is a disputed question among historians, Also, there is no real evidence that turkey was served at the Pilgrim's first thanksgiving feast. Nevertheless, along with pilgrims and Native Americans, turkey is an indispensable signifier of Thanksgiving — familiarly referred to as "turkey day." This might not have been the case, though, had one of the country's Founding Fathers succeeded in convincing his peers that the domestic turkey would serve as an appropriate official emblem for America itself.
In 1784, a little over a year after the US Congress adopted Charles Thomson's pompous neoclassical design for the Great Seal of the United States, the centerpiece of which is a bald eagle, Benjamin Franklin wrote a letter to his daughter, in which he lamented: "For my own part I wish the Bald Eagle had not been chosen the Representative of our Country. He is a Bird of bad moral Character. He does not get his Living honestly. You may have seen him perched on some dead Tree near the River, where, too lazy to fish for himself, he watches the Labour of the Fishing Hawk; and when that diligent Bird has at length taken a Fish, and is bearing it to his Nest for the Support of his Mate and young Ones, the Bald Eagle pursues him and takes it from him. With all this Injustice, he is never in good Case but like those among Men who live by Sharping & Robbing he is generally poor and often very lousy."
Franklin's letter continues: "I am on this account not displeased that the Figure is not known as a Bald Eagle, but looks more like a Turkey. For in Truth the Turkey is in Comparison a much more respectable Bird, and withal a true original Native of America. … He is besides, though a little vain & silly, a Bird of Courage, and would not hesitate to attack a Grenadier of the British Guards who should presume to invade his Farm Yard with a red Coat on."
Of course, some of my country's critics might argue that — for these very reasons — the eagle has, in the end, turned out to be a perfect emblem of the United States. To them, and to those who disagree with them alike, I say: Happy Thanksgiving.
Posted in Americas, Culture, Making Sense | No Comments »
Inscribed Upon the Body
Friday, November 19th, 2010
Chevron's "I Will" campaign, still going strong in the pages of doctor's-office magazines, here in the US, was designed — the company announced, in 2008 — to raise awareness of the importance of energy efficiency and conservation. In the ads, small-step declarations of eco-intent such as "I will leave the car at home more" and "I will finally get a programmable thermostat" are scrawled, in a folksy handwritten font, across the faces of regular men and women like you and me.
Cynics have sneered that the campaign's secret subtext is climate change, and that by encouraging the public to use less energy, Chevron "hopes to forestall any regulation or taxation of its carboniferous products." That may well be the case — but it's not a particularly original insight. What fascinates me about "I Will" is the campaign's neo-Foucauldian, or perhaps neo-Kafkaesque, executional cue: the inscriptions-upon-bodies that we can't keep ourselves from reading.
In Discipline and Punish, among other works, Michel Foucault suggested that the modern State's apparatuses of social control (e.g., asylums, hospitals, factories, and schools, whose "orthopedic" function is the correction, training, and taming of the individual subject) work in more or less the same way that pre-modern apparatuses of social control (e.g., chastity belts, torture devices, and branding irons) did. In each instance, the progressive effect of the apparatus is to make itself redundant — "ultimately one should be able to remove the apparatus and its effect will be definitively inscribed in the body."
Foucauldians love to use that phrase — "inscribed in/upon the body" — don't they? I wonder how many of them realize that Foucault was referencing Jeremiah 31:33: "After those days… I will put my law in [the Israelites'] bowels, and write it in their hearts; and will be their God, and they shall be my people." A law inscribed in the bowels, in the heart, or otherwise upon the body is one that has become internalized, naturalized, normalized. It cannot be questioned.
Foucault was influenced, one has to imagine, by Kafka's 1914 story "In the Penal Colony," which describes a torture/execution apparatus that carves the sentence of the condemned prisoner on his skin before killing him, a practice considered humane and enlightened by the colony's Officer, a priestly figure. The sentence to be inscribed upon the body of a character called the Condemned, a disobedient soldier, is "Honor Thy Superiors" — which certainly sounds proto-Foucauldian. Foucault was a genius; but Kafka, whose story actualizes God's promise, transposes it from metaphor to fact, was a greater genius.
Unlike Foucault, whose theorizing merely condemns the orthopedic apparatuses that require us to internalize authoritarian laws and norms, Kafka also condemns the Explorer, an (apparently) truly enlightened European whose refusal to approve of the inscription apparatus causes the Officer to set the Condemned free and take his place. The Explorer programs the apparatus to inscribe an apparently anti-authoritarian sentence into the Officer's flesh: "Be Just." Exactly how, the reader wants to know, is this any better? Whether authoritarian or philosophical, religious or enlightened, words carved into the flesh (literally or figuratively) maim and destroy us (literally or figuratively).
Chevron's phrases — "I will leave the car at home more" and "I will finally get a programmable thermostat" — are updated versions of Kafka's "Be Just." It's not that I disagree with the sentiment; we should, indeed, use less energy. But when carved into our faces, by an enlightened energy company, words can hurt more than sticks and stones.
Posted in Americas, Clients & Brands, Culture, Making Sense, Semiotics | 1 Comment »
Multiplying Stories
Wednesday, November 17th, 2010
Nigerian writer Chimamanda Ngozi Adichie's talk on stories, power and authenticity is an insipration not to be missed around themes of perception and communication within and between cultures today.
She talks about the damaging effects of 'the single story' and the limiting stereotypes of people and places such a story perpetuates. About the Nigerian concept of 'Nkali' – the power to tell the story of another person and make that the definitive story (we will all be familiar with examples of this in our own countries and cultures, a negation in practice of equality and enlightenment). She outlines contemporary cultural assumptions about a single Africanness, talks about the representation of Mexicans as 'the abject immigrant' in US media and illustrates the rich inner diversity of Nigerian popular cinema and musical culture. She concludes with a positive vision which realises that there is never just a single story – in order to "regain a kind of paradise".
Don't let this summary replace the 20 minutes it will take to engage with the unique voice and personality of Chimamanda Ngozi Adichie. Apart from anything else this talk is an object lesson in communicating challenging ideas about culture and communication with extraordinary clarity, grace and humour.
Posted in Africa, Americas, Culture, Global Vectors, Global/Local, Sequencing, Socioeconomics | No Comments »
Moral Fibre
Wednesday, October 20th, 2010
"I feel great… body and soul!" testifies Kellogg's All-Bran eater and correspondent Michele H, in the advertisement below, found in the US magazine Real Simple. "I've been surprised by how energetic I feel," another All-Bran fan comments. The latter review won't surprise anyone. In the US, as everyone already knows, breakfast is fuel for hard-working cyborgs. However, Michele H.'s review might strike non-Americans as bizarre.
How did breakfast cereal become soul food, in the United States?
For the solution to this riddle, we take you back to the late nineteenth century, when John Harvey Kellogg ran the Battle Creek Sanitarium, which was owned and operated by the Seventh-day Adventist Church. Dr. Kellogg was concerned above all with reducing sexual stimulation — which is why, at a time when his wealthy patients were accustomed to eating eggs and meat for breakfast, he fed them instead a form of dry cereal that he'd invented: corn flakes. Do corn flakes lower libido? It's doubtful: Kellogg also performed circumcisions on adult male patients, because he believed that this would help prevent masturbation.
In 1895, one of Kellogg's former patients, C.W. Post, founded a cereal company selling Post's invention, Grape Nuts. In 1908, Post started selling a rival brand of corn flakes which he named Elijah's Manna. Post was not nearly as devout a Christian as Kellogg, as far as I know, but of course manna is the food that God provides for the Israelites in the Book of Exodus. (When raw, it tasted like wafers made with honey. Some scholars suggest that manna might have been the crystallized honeydew of certain scale insects, still considered a delicacy.) Elijah's Manna was later renamed Post Toasties.
Takeaway: In America's collective unconscious, breakfast cereal connotes religiously inspired self-mortification. Unlike bacon and eggs, dry cereal is go(o)d for you.
For more examples of spiritualized breakfast cereal advertising, see a longer version of this post at HiLobrow.com.
Posted in Americas, Consumer Culture, Culture, Making Sense | 1 Comment »
The Global Hole
Wednesday, September 22nd, 2010
On the eve of the new year in 2008, I was in a New York bookstore with my novelist friend Sheila. We’d had an ecstatic tourist’s day in the city – eating fried plantains in the morning and buying skirts to wear to our dinner on the lower east side, where I planned on doing whatever I could to corner Sheila’s handsome editor and force him to give me a midnight kiss. Our feeling was sort of a buoyancy-in-negative: We weren’t high off New York City’s compellingly scummy fumes; that day in New York had made us realize that our home, Toronto, was our soul city, the most correct of all the cities for a couple of writers like us.
We talked about Toronto’s cultural mosaic, one that did not have the kind of overarching macro-narrative which forces its inhabitants to fall into step with “the vibe”. There were too many neighbourhoods for that, we said. What unified Toronto was its patchwork of micro-communities. Of the Azerbaijani family that sold Sheila her cherry flavoured cigarellos. Of the Chinese man who spoke fluent Spanish and would always give me great deals on Brazil nuts at the dried foods store. We talked about the Dundas streetcar, and how you could step onto it after a lunch of pierogies in Little Poland, then watch as Koreatown, Little Portugal, and Little Italy rolled past until you rang the bell in Little India, where you could get off, eat the greatest authentic dosa of your life, then walk north to Greektown for a dessert of perfect, crispy baklava. We loved our city for these things – we were both children of poor, miserable immigrants who’d come to Toronto and forged new lives, new identities. Toronto did the same for our writing: Our voices were wholly our own. We had control over how much geography we wanted to incorporate into our stories. In New York we surely couldn’t do that. We’d be left standing outside the New Yorker building in high heels and sophisticated belted coats, shouting into our bullhorns, begging for the city to give us its very specific kind of recognition.
Sheila suddenly took one of my frozen hands into hers and pulled me off the snowy sidewalk and into the bookstore. She ran up to the cashier and asked for Pico Iyer’s memoir The Global Soul, which has beautiful passages that reflected what we loved about Toronto. Sheila said, “We’ll read it to one another over dinner.”
At the restaurant, we took turns reading aloud between courses. It was snobby as hell, but we didn’t give a rat’s ass. We just sat there in the warmth and took turns reading Iyer’s words by candlelight over sweetbreads and fish, drunk on good wine and high concepts and the confidence that our sense of place had given to us.
SHEILA:
During my early days in Toronto, I found myself spinning through cultures as if I were sampling World Music rhythms on a hip-hop record. Every day, I'd wake up early and hand my laundry to the woman from the Caribbean who guarded the front desk of the Hotel Victoria with an upright demeanor worthy of a Beefeater. Then I'd slip around the corner to where two chirpily efficient Chinese girls would have my croissant and tea ready almost before I'd ordered them.
KATHRYN:
I'd stop off in the Movenpick Marché down the block-run almost entirely by Filipinas (the sisters, perhaps, of the chambermaids in the Victoria)- and buy a copy of the Globe and Mail, which nearly always had news on its front page of Beijing. Then, not untypically, an Afghan would fill me in on the politics of Peshawar as I took a cab uptown, consulting an old-fashioned newspaper that (with its Grub street column and its "Climatology" section) seemed to belong to Edwardian Delhi.
SHEILA:
For a Global Soul like me – for anyone born to several cultures – the challenge in the modern world is to find a city that speaks to as many of our homes as possible. The process of interacting with a place is a little like the rite of a cocktail party, at which, upon being introduced to a stranger, we cast about to find a name, a place, a person we might have in common: a friend is someone who can bring as many of our selves to the table as possible.
KATHRYN:
In that respect, Toronto felt entirely on my wavelength. It assembled many of the pasts that I knew, from Asia and America and Europe; yet unlike other outposts of Empire-Adelaide, for example, or Durban-it offered the prospect of uniting all the fragments in a stained-glass whole.
By the time we got to the cheese course, our eyes were misty with emotion. Then we smelled smoke and realized that our eyes were in fact misty because there was a grease fire in the restaurant’s kitchen. The sommelier ushered us all out into the street as a group of lantern-jawed firemen put out the little blaze. 30 minutes later, when everyone was allowed to return to their tables, we saw they were dotted with small cakes – an act of apology from the pastry chef. Sheila and I looked at one another with wonder and joy. Of course scummy old New York would have a grease fire in fancy restaurant on New Year’s Eve! We then looked around the room with wonder and joy and noticed that at the table next to us was Keanu Reeves, a native Torontonian. Of course Keanu Reeves would be sitting next to us! By now I was very drunk and thought it would be a grand idea to offer Iyer’s book to Keanu as a gesture of goodwill, a sort of enactment of Iyer’s global soul. Sheila was a Hungarian Jew who’d travelled all over the world, I’d moved 17 times throughout Europe and North America, Keanu had surely spent some time in Los Angeles and in The Matrix. We were family, pretty much. And The Global Soul was our bible, clearly.
Sheila, who was not quite so drunk, shrunk into her seat in embarrassment, whispering violently that I should not go over and disturb his dinner. Shrugging, I teetered over to him, the book lying on top of my two hands like a platter of grapes.
I said, “Keanu, I thought you should have this. I earmarked the pages about Toronto.”
He looked at me dumbly.
I continued, “Keanu Reeves, you have to read these pages about Toronto.” Words were failing me. I paused and took a breath.
“Keanu REEVES, you are from Toronto.”
Keanu Reeves held up his hand and said, “Yeah, I am. But what am I supposed to DO with this?”
“It’s a book, Keanu Reeves. You read it.” I turned on my heel and walked back to the table, where Sheila was convulsing with shame. The unity and joy I’d been feeling all day dissipated until a large dark cavern was created inside my body. It stayed with me for the rest of the trip, even after I’d successfully shoved Sheila’s editor up against a wall and kissed him to ring in the new year.
A few days later, when I got back to my apartment in Toronto, I noticed that the lids for my three outdoor garbage cans were missing. I was surveying the scene with what I assume was a dumb look similar to the look that Keanu Reeves had given to me. My old Portuguese neighbour Manuel came outside and stood next to me. Manuel was a janitor at the hospital down the street for decades, until he retired in the late 90s. He didn’t speak much English, but we’d communicated for years through his summer gifts of cucumbers from his garden, and me baking him pies that he always complained were too sugary. I’d never had to pull my garbage cans to the curb on garbage day, because for the near decade I’d been living there, Manuel would have done it for me in the earliest morning, before I’d woken up.
He shuffled out of his home in his little glasses and woolen hat and came to stand next to me.
“Katreen!” He pointed to the lid-less garbage bins.
“I know, Manny. It’s so weird. I can’t figure out who took them.” I shook my head, puzzled. He patted my shoulder and I felt warm. Suddenly, I had an ally in this totally inconsequential mystery.
“You look so young today! Very beautiful.” Manuel put a long, liquid emphasis on the “e” and pronounced the “ful” like “fow”. I blushed at his non-sequitur.
“Thanks Manny.”
“I know who took these, Katreen.”
“You do?” I said.
“Yes, Chinese people.”
I thought I’d misheard.
“What?” I said.
“CHINESE people.” He shouted as though I were deaf and pointed east, to Spadina Avenue, where our street connected with Chinatown.
“Uh. You think?”
“Yes. They… they take. They take everything.” He waved his arms around madly.
I dropped my head and stared at my shoes feeling the flush in my face turn to one of hot embarrassment. I wanted to run back into the house immediately. I opened my mouth to begin to protest, but we didn’t have enough of a shared vocabulary for me to make him understand how wrong and racist he was being. Not knowing what to say, I mumbled:
“Okay, well, thanks Manny. I guess I’ll just go buy some new lids.”
That weekend, as I was washing the windows of the 2nd floor of my apartment, I noticed three plastic circles lying on the bit of roof outside the glass. They were my garbage lids. Some joker had obviously used them to play Frisbee. I wanted to run downstairs and triumphantly knock on Manuel’s door with the lids in my hand, but then decided that it didn’t matter.
Posted in Americas, Culture, Global Vectors, Global/Local, Uncategorized | 1 Comment »
Unboxing
Sunday, August 29th, 2010
'Unboxing' is a viral marketing genre in which technology fans are shown taking products out of their packaging, commenting on each component as they go. There are thousands of 'unboxing' videos on youtube – all illustrating a strange cocktail of themes: the fetishism of unwrapping, the complex ethics of the gift, and the procured immediacy of the 'raw reaction'.
Posted in Americas, Clients & Brands, Emergence, Technology | 2 Comments »
iEverything
Thursday, August 12th, 2010
Have you noticed how many products have come around over the last few years sporting a tiny “i” before their names? Well, if you know not what I speak of, think iPod, iPhone, iPad, iGoogle, iMAX, etc. And these are only a few of the best known. A quick Google search returns over a thousand product names that follow the pattern of a noun preceded by an “i” that is almost isolated in its stately lower-caseness.
Internet! Yes. That seems to be the obvious word that justifies the fame of our little “i”. That seems to be the expression the letter seeks to contract, to simplify. And the trend just goes beyond: iWater, iFood, iHouse, iCity, iTaxes, iGlasses… It’s as if, in this abstract universe that is the internet, all human creation needed to be reborn, rethought, reconsidered, to become lighter, to become iMmaterial.
The “i” initiates and hides behind its challenging and friendly humility. It wants us not to notice it and so it stands humbly ahead of what we already know — while surreptitiously changing the entire genetics of the object. This is the new life of post-internet objects. A new life, its sins washed away by the “i” — the insignia that identifies objects that have been converted to the cult of the ultimate god of objects: the World Wide Web. The object unobjectified.
Objects which operate under different laws of physics. Free of weight, free of volume, free of time. That is to say, ticking to a different time. And all this is identified by our dearest little “i” — which is but the center of our vowels. The anthropomorphic letter that rises up to the global network heavens. But what does it want to tell us, other than "internet”?
Well… the “i” is a lonely letter. As lonely as I. The self-effacing I, that positions itself as an individual, that acknowledges its individuality, its independence. It is isolated, but adds itself to the object in order to become.
Perhaps the letter “i” has been the greatest gift the digital age has offered us: a way to restate, in a subtly stark manner, that we stand small, internet and all.
© João Cavalcanti 2010
Posted in Americas, Categories, Clients & Brands, Global Vectors, Making Sense, Technology | 6 Comments »
Tom Ford
Tuesday, August 10th, 2010
A major international male icon at the turn of the 2010s Tom Ford represents unparalleled design and fashion flair combined with great business acumen. His personal glamour (a focus for both the male and female gaze) and critically acclaimed breakthrough from fashion and branded commercial communication into mainstream film directing with A Single Man (2010) makes him one of the most powerful and intriguing male symbols of his time.
All the more because Tom Ford a) pioneers for gay men the discrete privilege long enjoyed by heterosexual males that one’s sexuality need not necessarily be core to the definition of one’s character & identity and b) stands aside, in terms of critical intelligence and comments on public record, from an unthinking commercialism and love of consumption proverbially associated not only with his chosen métier in the fashion/luxury industry but also with the Sex And the City era’s unholy alliance of postfeminism with camp male culture (‘you go, girl’, ‘shop, shop. shop’). A 2010 US public radio interview in the link below, for example, critiques variously the vacuity of a culture in which everything has to be regarded a ‘brand’ and the excesses of a beauty industry whose ‘posthuman’ norms attempts to nurture in young women, among many other altered perceptions, a belief that breasts which are traditionally breast-shaped, rather than resembling the shape of a blown up half-grapefruit, are defective and therefore in need of being ‘fixed’ by cosmetic surgery.
As an icon of contemporary masculinity Tom Ford also signals a cultural shift from the dominance to the Alpha male image to that of a more evolved leader who incorporates positive Omega male characteristics (independence, resourcefulness, depth, a pride which can manifest itself in ways other than conventional ego gratification).
© Malcolm Evans 2010
Notes: http://www.npr.org/templates/story/story.php?storyId=121405891
Posted in Americas, Categories, Consumer Culture, Emergence, Making Sense | 1 Comment »
Jungle Adventure
Thursday, July 29th, 2010
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When I was a child I wanted to marry God. As a young woman, to be a nun and a missionary, fighting misery. I went to the jungle. There in the tropical rainforest together with progressive priests, interpreted God’s word. With a mixture of catholic fervor and political naivety we learned more than we could teach.
Some years after, I was enlightened once more. This happened on the Aztecs’ land, at university in Mexico. I was searching for a methodology that could explain why some advertisements caught my attention immediately and why some others passed by completely unnoticed. I found the answers in semiotics.
The zigzag of my life brought me to Sweden. I changed sunny México for the Swedish darkness. My world was turned around in all senses, but a girl’s dream to do something meaningful still followed me.
The message here was of course different. It was about semiotics. Being inspired by the British pioneers, I decided to follow my vocation. To introduce semiotics to market research, I spread the word through seminars.
I clearly remember my first lecture. I wanted to appear credible, so I tried to adapt myself to Swedish cultural codes. There I was, a Colombian semiotician trying hard not to gesticulate, talking in a measured way and looking calm. Not very successful – boring in fact. I decided instead to be myself and keep on going.
I managed to introduce semiotics despite my Latin-ness (or maybe thanks to that) and the high suspicion that the methodology aroused. It was perceived to be subjective, not being based on talking to consumers. I tested different ways to break through for a period of time until, finally, the opportunity came and I took it.
An ordinary day. A colleague who was searching for ways to interpret collages from focus groups asked me if I could see further and deeper than her own interpretations. The answer was affirmative, and the META-COLLAGE WAS BORN. Today it is one of the most popular terms connected with semiotics in Swedish market research, for better or worse.
The consumer’s pictures were transformed into visual stories. I saw an endless source of information within the images. A visual chaos lying there, waiting to take form through strong story-telling. The credibility problem was solved. The clients believed in what they saw. The pictures were of course, chosen by consumers. They represented the emotional values of the brand, not only with words but with concepts, symbols and images. Adjustments were made on the journey. An additional collage was needed: the one that represented the optimal brand, to capture the relevant emergent tendencies.
In some ways I’m back on the jungle, trying to convert the heathens of research. I have already managed to saved some, but the mission is not complete yet. I carry on saying that even without the consumer’s answers a semiotician can really see beyond – into the territory of culture. I already see the signs, that the day is coming …
© Martha Arango 2010
Posted in Americas, Clients & Brands, Europe, Experts & Agencies, Global Vectors, Semiotics, Sequencing, Uncategorized | 2 Comments »
The Peace Symbol
Monday, June 28th, 2010
Anti-Nuclear or Peace Sign. Designed in 1958 and based on the semaphore signals for letters N & D. Created by Harvard Physics and History of Science professor Gerald Holton it first appeared at the Campaign for Nuclear Disarmament (CND) march from Aldermaston to London in February 1958. It then spread to the U.S. when an American student who was on the March took a bag of the badges back home. Blogspot from 2008 celebrating 50th birthday.
Posted in Americas, Art & Design, Culture, Europe, Global Vectors, Making Sense | 2 Comments »
Double Exposure
Saturday, June 26th, 2010
Middlebrow Enlightenment. Analysis of a Sun Chips print ad from U.S. showing how the ideal American woman is in search of a contemporary middlebrow version of enlightenment characterised by a clear un-anxious head, healthy heart, toned legs, tight abs and pretty toes. How to "live brightly" according to a media version (Oprah, Eckhart Tolle) characterised here by cultural commentator Joshua Glenn. 2009 Hilobrow blogspot.
Posted in Americas, Categories, Consumer Culture, Culture, Emergence | 1 Comment »
Chinese Encyclopaedia
Saturday, June 26th, 2010
If you gave someone a paragraph to complete, starting with the words “Animals are divided into…” various types of creature might immediately leap to mind – cats, dogs, elephants, male, female, tame, wild, edible, inedible, cold blooded, warm blooded, etc. A further refinement to this exercise might be to specify the number of divisions your contestant has to play with: just 2 (likely answers might include male/female perhaps or wild/domesticated, or vertebrate/invertebrate), 6 (mammals, reptiles, birds, fish, amphibians, insects). And so on. This is an interesting one to try out with young children. Human beings and cultures are always dividing things – animals, objects, people – into groups and sub-groups. The need to segment your market (“Consumers are divided into…”, or product/service offers, occasions, distribution channels) and target your offer to the appropriate segment(s) is a fundamental rule of marketing – just as understanding the time, place and kind of people you were talking to was the basis of classical rhetoric.
Jorge Luis Borges wrote of a Chinese encyclopaedia, The Celestial Emporium of Benevolent Knowledge, in which animals are divided into:
a. belonging to the Emperor,
b. embalmed,
c. tame,
d. suckling pigs,
e. sirens,
f. fabulous,
g. stray dogs,
h. included in the present classification,
i. frenzied,
j. innumerable,
k. drawn with a fine camelhair brush,
l. etc.,
m. having just broken the water pitcher,
n. that from a long way off look like flies.
This is an excellent text for flipping us out of the familiar daze in which the cut on reality our cultures and ideologies present us with seem simply given, natural, true. A great moment of defamiliarisation which gives us a glimpse into culture’s constructedness and relativity. In The Order of Things, Michel Foucault describes the effect this passage can have – of shattering “all the familiar landmarks of thought—our thought, the thought that bears the stamp of our age and our geography”, “breaking up all the ordered surfaces and all the planes with which we are accustomed to tame the wild profusion of existing things and continuing long afterwards to disturb and threaten with collapse our age-old definitions”, while evoking “the exotic charm of another system of thought” and “the stark impossibility of thinking that.”
The passage on animal types comes from Borges’s “Essay on the Analytical Language of John Wilkins”. Wilkins was the author of Essay Towards a Real Character and Philosophical Language (1688), an attempt to impose a mathematical certainty and objective scientific transparency on language and writing systems – in effect abolishing the distance and (often) cultural arbitariness in the divides between ‘things’, ‘thoughts’, ‘words’, and ‘characters’ or writing systems. Something akin to the Wilkins view of representation as strictly secondary to a world of concepts, reason and empirical reality became a Western cultural norm lasting well into the Twentieth Century. Borges’s response graphically summarises the turn from this to acknowledging the role of language and culture in producing meaning – and signals the re-emergence of semiotics in academic and cultural life from the 1950s and 60s on. With the application of semiotics to understanding and guiding the development of brands, the master methodology emerging from this “turn to language” engages with some of its most characteristic cultural expressions – in the new emotional, metaphorical and totemic meanings of contemporary consumer culture.
© Malcolm Evans 2010
NOTES
Michel Foucault, The Order of Things, Tavistock, 1970, p.xv
J.L. Borges, Selected Nonfictions, ed. Eliot Weinberger, Penguin, 1999
Posted in Americas, Asia, Culture, Fuzzy Sets | No Comments »
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