Über einige Namen von Bergen, Thälern, Weilern, Weiden und Hütten in der Umgebung von Madonna di Campiglio

Sabersky, Heinrich

Anthropos, 90.1995

Bibliographische Daten

Monographie

Strukturtyp:: Monographie

Werks-URN (URL):: https://digi.evifa.de/viewer/resolver?urn=urn:nbn:de:kobv:11-714685

URN:: urn:nbn:de:kobv:11-714685

Persistenter Identifier:: BV048396195

Titel:: Über einige Namen von Bergen, Thälern, Weilern, Weiden und Hütten in der Umgebung von Madonna di Campiglio

Autor:: Sabersky, Heinrich

Erscheinungsort:: Straßburg

Verlag:: Verlag von Karl J. Trübner

Erscheinungsjahr:: 1899

Signatur:: 2015 A 1233

Lizenz:: Attribution-ShareAlike 4.0 International (CC BY-SA 4.0)

Sammlung:: Allgemeiner Bestand

Wissensgebiet:: Sozial- und Kulturanthropologie > Gesamtdarstellungen und Sammelwerke

Ortsindex

Strukturtyp:: Ortsindex

Titel:: Verzeichnis der besprochenen Namen

Sammlung:: Allgemeiner Bestand

Redefining Ideology in Time 5 Anthropos 90.1995 express multiple concepts, and one concept can be expressed in multiple “acoustic images.” 8 The meaning of the English word cousin, for example, is equivalent to the Dutch terms neef(male) [cous in] and nicht (female) [cousin], but the value of cousin is different, since cousin is, in contravention of the Dutch language, distinguished from nephew and niece in English. The English cousin has a different value because its signifier expresses two signifieds in Dutch, i.e., neef and nicht, while each of these Dutch signifieds is expressed in two differ ent signifiers in English, i.e., cousin, and nephew and niece respectively. Although I define ideology in terms of signs, it needs to be emphasized that the ideological dimen sion of reality is not equated with the domain of signs. Many signs, such as linguistic signs, for ex ample, are only potentially ideological, but remain neutral in social practice (Voloshinov 1973 [1929]: 14f.). 9 Ideological signs, instead, do not operate objectively in social reality, but invariably reflect and refract another reality, an ideological reality, which is connoted by their multivalency in prac tice. The ideological potential of signs is condi tioned by the connotations which are evoked by the specific relationship between their multiple values during their simultaneous operation in all dimen sions of the social practice of a group or society. The term connotation has been elaborated in an exemplary way by Roland Barthes. 10 In his “Elements de sémiologie” (1964: 130f.) he used the concept of connotation to describe a feature of the model he had designed earlier to analyse con temporary “myths.” In “Mythologies” (1957: 215— 268) he had presented a two-dimensional pattern to explain how signs can evoke meanings which are not directly obvious, but which are contextually implied or connoted. Barthes described the first dimension of this analytical model as the level of denotation, referring to the immediate precedence of the object of a signifying process over the meaning predicated upon it. He labelled the second dimension the level of connotation, referring to the simultaneous contextual integration of the multiple 8 “Acoustic image” is the translation of “image acoustique.” De Saussure (1972: 98) uses this phrase, not because it concerns a material sound or a physical magnitude, but the psychical imprint (“empreinte psychique”) of the sound a hearer gathers via the senses. 9 See also Clark and Holquist 1984: 224-227. 10 Although Hjelmslev cited the term connotation various times in his “Prolegomena” of 1943 (English translation 1961), Roland Barthes was the first to explore the analytical possibilities of the concept more systematically. To some extent his model of analysis had been foreshadowed by the philospher Charles Peirce (cf. Parmentier 1985). values of signs which are indirectly evoked in the signification of an object. In spite of the qualifications on the use of the broad term sign in this context, I define ideology in a sense significantly wider than usual. This I deem necessary to avoid the tautology implicit in widely divergent, essentialist notions of ideology. In order to enhance the analytical value of the concept of ideology it is necessary to understand, not only the product of ideology, but also the processes of signification producing it. These processes of so cial signification not only underlie some distorted thoughts and ideas, but they are intrinsic to social practice at large. 11 One of the difficulties with a broad notion of ideology, though, is that an expansion might pos sibly be to the detriment of the critical connotation of the concept. This drawback applies particularly to Marxist conceptions of ideology, which, con trary to structuralist views, are more concerned with power than with meaning. 12 * * * One way of dealing with the problem of broadening ideolo gy without it losing its critical connotation, is to shift the focus of attention away from structure in convention to structure in practice, or, to use the words of Pierre Bourdieu, from the opus operatum to the modus operandi of ideology. Highlighting the social practice in which ideology is generated and operates, offers the possibility of combining a broadened conception of ideology with notions of power, as well as to explain social change. In this context, the work by Bourdieu and Sahlins is particularly relevant. Bourdieu (1977, 1980) has cogently argued that the dynamics of practice are determined and influ enced by unconscious and conscious strategies ori ented towards the satisfaction of material and sym bolic interests and organized by reference to a de- 11 The coincidence of ideology and processes of the pro duction of meaning through signs has been recognized by Valentin Voloshinov (1973). (The authorship of this book is widely contested. Clark and Holquist [1984] argued it was written by Mikhail Bakhtin, but for political reasons published under the name of Voloshinov, a view which has recently been disputed by Morson and Emerson [1989].) For Bakhtin’s broad definition of ideology, see also Todo- rov 1984: 18. 12 In the British tradition of cultural Marxism it has, howev er, been recognized that some account of signification as a central social process with critical implications for the role of ideology is necessary, not only to explain distorted forms of consciousness or social practice in general, but also to avoid approaching wide-ranging phenomena such as culture and language in terms of reduction, abstraction, or assimilation, in other words, as superstructural phenomena which disguise a true reality (Williams 1977: 70f.).

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