{"id":64089,"date":"2025-02-02T10:09:36","date_gmt":"2025-02-02T10:09:36","guid":{"rendered":"https:\/\/peraltafinancing.com\/anthropology\/signs-in-space-enacting-space\/"},"modified":"2025-02-02T10:09:36","modified_gmt":"2025-02-02T10:09:36","slug":"signs-in-space-enacting-space","status":"publish","type":"post","link":"https:\/\/fivemor.com\/?p=64089","title":{"rendered":"Signs in space\/ Enacting space"},"content":{"rendered":"


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[From the SETI project, “A Sign in Space” (https:\/\/asignin.space\/<\/a>)]\u00a0<\/p>\n

\u201cTo interpret is to impoverish, to deplete the world \u2014 in order to set up a shadow world of \u2018meanings,\u2019\u2009Susan Sontag, Against Interpretation\u00a0<\/p>\n

In May, the SETI Institute Artist-in-Residence initiated a piece of collaborative performance\u2013the decoding of an \u201calien\u201d message, transmitted from the European Space Agency’s ExoMars Trace Gas Orbiter (TGO). \u201cA Sign in Space\u201d is a simulation that enlists ordinary people in the work of \u201cdecoding\u201d an alien message\u2013one that you can download yourself. Along the way, SETI has hosted a series of workshops (including one from anthropologist Willi Lempert<\/a>) designed to help participants through the decoding process\u2013including hints on avoiding ethnocentric (and anthropocentric) assumptions about what this communication could be and what the intentions of extraterrestrial intelligence might entail.\u00a0<\/p>\n

I am a very enthusiastic SETI advocate, but I wonder if \u201cdecoding\u201d is really the best we can do here. I\u2019m not entirely alone\u2013the very lively Discord<\/a> discussion around this project has included many, philosophical tangents that have questioned what exactly \u201cinterpretation\u201d might mean in this context. On the one hand, semiotics (in that broader, Peircean sense) is something that all of us living creatures do. As Kohn writes, \u201cAll living beings sign. We humans are therefore at home with the multitude of semiotic life\u201d (Kohn 2013: 42). All life as we know it is in communication with its environment\u2013many of us living creatures along multiple semiotic levels. So it is certainly reasonable to assume that other life will also be involved in sign-making.\u00a0<\/p>\n

But what about \u201cdecoding\u201d? \u201cDecoding\u201d has a distinctly different valence than sign-making. It conjures up secrets: military maneuvers, economic competition, Incan quipu, Julius Caesar\u2019s cipher, Alan Turing toiling over the Enigma Machine. The age of the internet is also the age of cryptography\u2013the logical extrapolation of a digital capitalism. And decoding is also a kind of violence: decoding the secrets of nature, of the universe, of life itself. Something that will not yield its meaning readily, that will only succumb to force and intellect.\u00a0<\/p>\n

More broadly, current approaches to coding\/ decoding owe their existence to insights in and around the Josiah Macy Conferences on Cybernetics, a series of meeting held from the 1940s into the 1950s, and to which we owe much of our current understanding of information, neural networks and even natural language processing. The dream of the conferences was to provide a \u201clingua franca of science\u201d where \u201cnot only scientific problems but even questions of art and human freedom could be treated in computational terms\u201d (Geoghegan 2023: 23).\u00a0<\/p>\n

In that, the Macy Conferences seems to have succeeded, and our whole world seems reducible to flows of code. Yet there were other possibilities raised in those landmark meetings on cybernetics, and reduction of the world to code is only one, at the expense of the alternatives. One example: the second-generation cyberneticist Gordon Pask built an installation called the \u201cColloquy of Mobiles\u201d involving five robots (two \u201cmale\u201d and three \u201cfemale\u201d) rotating towards each other on the bases of lights and sounds. What marks this off from other cybernetic machines, though, is its performative dimension. Pask meant for humans to interact with the Colloquy. As he wrote, \u201cthe mobiles produce a complex auditory and visual effect by dint of their interactions. They cannot, of course, interpret these sound and light patterns. But human beings can and it seems reasonable to suppose that they will also aim to achieve patterns which they deem pleasing by interacting with the system at a higher level of discourse\u201d (Pask 1971, quoted in Pickering 2010: 359-360). Not \u201ccommunicating\u201d with the machines in the sense of a shared message but interacting with the Colloquy in order to produce light and sounds that they enjoy.\u00a0<\/p>\n

\u00a0This version of cybernetics offered up a Situationist vision, where non-representational play would result in the emergence of new behaviors conjoining people with machines in cybernetic assemblages. In Pask\u2019s models, performance would bring together all these agents in the space of cooperative assemblage, without the reduction of one or the other to codes. As Pickering explains (2010\u201d 31-32), \u201cThe entire task of cybernetics was to figure out how to get along in a world that was not enframable, that could not be subjugated to human designs\u2013how to build machines and construct systems that could adapt performatively to whatever happened to come their way.\u201d\u00a0<\/p>\n

On the one hand, it\u2019s clear that \u201ccode\u201d still has primacy: our lives are explicable to coding\/decoding in more ways than ever before\u2013from our biology (through genetics) to our social lives (through network analysis) and our physical well-being (through quantified self technologies). On the other hand, we are surrounded by a number of variously lively, nonhuman agents with which we interact without actually decoding. In fact, we have little sense of how algorithms that increasingly interpenetrate our lives even operate. Hidden behind proprietary training data, we cannot be sure why our job application was rejected, or why one YouTube video was recommended over another. Yet we performatively interact every day.\u00a0<\/p>\n

In Ted Chiang\u2019s \u201cStory of Your Life,\u201d heptapods hover over the Earth engaging humans in conversation. What is their message? There is, really, none. They come with neither threat nor scientific salvation. They only bring their language, which, in the spirit of the Sapir-Whorf hypothesis, alters Louisa Banks\u2019s sense of time and causality. \u201cFor the heptapods, all language is performative. Instead of using language to inform, they used language to actualize\u201d (Chiang 2002: 138). The meetings with Banks\u2013that was the message, and Banks \u201ccracks\u201d the code of language, but not the message of the visit.\u00a0<\/p>\n

This, undoubtedly, is the point of SETI\u2019s message as well. The \u201cdecoding\u201d here is less important than the performance of decoding\u2013the enlistment of global experts and ordinary people working together in (relatively) non-hierarchical ways.\u00a0<\/p>\n

\u00a0Perhaps in the future we will discover a signal or an artifact. Will the point be to interpret meaning and intention? Or something else? Like the \u201cColloquy of Mobiles,\u201d we humans might interact with the artifact and with each other without \u201cbreaking\u201d the code of alien intelligence\u2014which could have been the point all along.\u00a0<\/p>\n

References\u00a0<\/p>\n

Chiang, Ted (2002). \u201cStory of Your Life.\u201d In Stories of Your Life and Others. NY: Tor Books.\u00a0<\/p>\n

Geoghegan, Bernard Dionysius (2023). Code. Durham, NC: Duke University Press.\u00a0<\/p>\n

Kohn, Eduardo (2013). How Forests Think. Berkeley: University of California Press.\u00a0<\/p>\n

Pickering, Andrew (2010). The Cybernetic Brain. Chicago: University of Chicago Press. <\/p>\n<\/div>\n\n","protected":false},"excerpt":{"rendered":"

[From the SETI project, “A Sign in Space” (https:\/\/asignin.space\/)]\u00a0 \u201cTo interpret is to impoverish, to deplete the world \u2014 in order to set up a shadow world of \u2018meanings,\u2019\u2009Susan Sontag, Against Interpretation\u00a0 In May, the SETI Institute Artist-in-Residence initiated a piece of collaborative performance\u2013the decoding of an \u201calien\u201d message, transmitted from the European Space Agency’s […]<\/p>\n","protected":false},"author":1,"featured_media":64090,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[11767],"tags":[34870,4840,1467],"dealstore":[],"offerexpiration":[],"class_list":["post-64089","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-anthropology","tag-enacting","tag-signs","tag-space"],"yoast_head":"\nSigns in space\/ Enacting space - Som2ny Network<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/fivemor.com\/?p=64089\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Signs in space\/ Enacting space - 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