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Social semiotics
Social semiotics (also social semantics) is a branch of the field of semiotics which investigates human signifying practices in specific social and cultural circumstances, and which tries to explain meaning-making as a social practice. Semiotics, as originally defined by Ferdinand de Saussure, is "the science of the life of signs in society". Social semiotics expands on Saussure's founding insights by exploring the implications of the fact that the "codes" of language and communication are formed by social processes. The crucial implication here is that meanings and semiotic systems are shaped by relations of power, and that as power shifts in society, our languages and other systems of socially accepted meanings can and do change.
Social semiotics is the study of the social dimensions of meaning, and of the power of human processes of signification and interpretation (known as semiosis) in shaping individuals and societies. Social semiotics focuses on social meaning-making practices of all types, whether visual, verbal or aural in nature. These different systems for meaning-making, or possible "channels" (e.g. speech, writing, images) are known as semiotic modes (or semiotic registers). Semiotic modes can include visual, verbal, written, gestural and musical resources for communication. They also include various "multimodal" ensembles of any of these modes
Social semiotics can include the study of how people design and interpret meanings, the study of texts, and the study of how semiotic systems are shaped by social interests and ideologies, and how they are adapted as society changes (Hodge and Kress, 1988). Structuralist semiotics in the tradition of Ferdinand de Saussure focused primarily on theorising semiotic systems or structures (termed langue by de Saussure, which change diachronically, i.e. over longer periods of time). In contrast, social semiotics tries to account for the variability of semiotic practices termed parole by Saussure. This altered focus shows how individual creativity, changing historical circumstances, and new social identities and projects can all change patterns of usage and design (Hodge and Kress, 1988). From a social semiotic perspective, rather than being fixed into unchanging "codes", signs are considered to be resources which people use and adapt (or "design") to make meaning. In these respects, social semiotics was influenced by, and shares many of the preoccupations of pragmatics (Charles W. Morris) and sociolinguistics and has much in common with cultural studies and critical discourse analysis.
The main task of social semiotics is to develop analytical and theoretical frameworks which can explain meaning-making in a social context.
Linguistic theorist, Michael Halliday, introduced the term ‘social semiotics’ into linguistics, when he used the phrase in the title of his book, Language as Social Semiotic. This work argues against the traditional separation between language and society, and exemplifies the start of a 'semiotic' approach, which broadens the narrow focus on written language in linguistics (1978). For Halliday, languages evolve as systems of "meaning potential" (Halliday, 1978:39) or as sets of resources which influence what the speaker can do with language, in a particular social context. For example, for Halliday, the grammar of the English language is a system organised for the following three purposes (areas or "metafunctions"):
Any sentence in English is composed like a musical composition, with one strand of its meaning coming from each of the three semiotic areas or metafunctions. Bob Hodge generalises Halliday’s essays on social semiotics into five premises:
Robert Hodge and Gunther Kress's Social Semiotics (1988) focused on the uses of semiotic systems in social practice. They explain that the social power of texts in society depends on interpretation: "Each producer of a message relies on its recipients for it to function as intended." (1988:4) This process of interpretation (semiosis) situates individual texts within discourses, the exchanges of interpretative communities. The work of interpretation can contest the power of hegemonic discourses. Hodge and Kress give the example of feminist activists defacing a sexist advertising billboard, and spray-painting it with a new, feminist message.
"Text is only a trace of discourses, frozen and preserved, more or less reliable or misleading. Yet discourse disappears too rapidly, surrounding a flow of texts." (1988:8)
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Social semiotics
Social semiotics (also social semantics) is a branch of the field of semiotics which investigates human signifying practices in specific social and cultural circumstances, and which tries to explain meaning-making as a social practice. Semiotics, as originally defined by Ferdinand de Saussure, is "the science of the life of signs in society". Social semiotics expands on Saussure's founding insights by exploring the implications of the fact that the "codes" of language and communication are formed by social processes. The crucial implication here is that meanings and semiotic systems are shaped by relations of power, and that as power shifts in society, our languages and other systems of socially accepted meanings can and do change.
Social semiotics is the study of the social dimensions of meaning, and of the power of human processes of signification and interpretation (known as semiosis) in shaping individuals and societies. Social semiotics focuses on social meaning-making practices of all types, whether visual, verbal or aural in nature. These different systems for meaning-making, or possible "channels" (e.g. speech, writing, images) are known as semiotic modes (or semiotic registers). Semiotic modes can include visual, verbal, written, gestural and musical resources for communication. They also include various "multimodal" ensembles of any of these modes
Social semiotics can include the study of how people design and interpret meanings, the study of texts, and the study of how semiotic systems are shaped by social interests and ideologies, and how they are adapted as society changes (Hodge and Kress, 1988). Structuralist semiotics in the tradition of Ferdinand de Saussure focused primarily on theorising semiotic systems or structures (termed langue by de Saussure, which change diachronically, i.e. over longer periods of time). In contrast, social semiotics tries to account for the variability of semiotic practices termed parole by Saussure. This altered focus shows how individual creativity, changing historical circumstances, and new social identities and projects can all change patterns of usage and design (Hodge and Kress, 1988). From a social semiotic perspective, rather than being fixed into unchanging "codes", signs are considered to be resources which people use and adapt (or "design") to make meaning. In these respects, social semiotics was influenced by, and shares many of the preoccupations of pragmatics (Charles W. Morris) and sociolinguistics and has much in common with cultural studies and critical discourse analysis.
The main task of social semiotics is to develop analytical and theoretical frameworks which can explain meaning-making in a social context.
Linguistic theorist, Michael Halliday, introduced the term ‘social semiotics’ into linguistics, when he used the phrase in the title of his book, Language as Social Semiotic. This work argues against the traditional separation between language and society, and exemplifies the start of a 'semiotic' approach, which broadens the narrow focus on written language in linguistics (1978). For Halliday, languages evolve as systems of "meaning potential" (Halliday, 1978:39) or as sets of resources which influence what the speaker can do with language, in a particular social context. For example, for Halliday, the grammar of the English language is a system organised for the following three purposes (areas or "metafunctions"):
Any sentence in English is composed like a musical composition, with one strand of its meaning coming from each of the three semiotic areas or metafunctions. Bob Hodge generalises Halliday’s essays on social semiotics into five premises:
Robert Hodge and Gunther Kress's Social Semiotics (1988) focused on the uses of semiotic systems in social practice. They explain that the social power of texts in society depends on interpretation: "Each producer of a message relies on its recipients for it to function as intended." (1988:4) This process of interpretation (semiosis) situates individual texts within discourses, the exchanges of interpretative communities. The work of interpretation can contest the power of hegemonic discourses. Hodge and Kress give the example of feminist activists defacing a sexist advertising billboard, and spray-painting it with a new, feminist message.
"Text is only a trace of discourses, frozen and preserved, more or less reliable or misleading. Yet discourse disappears too rapidly, surrounding a flow of texts." (1988:8)