The Meaning of Kadyatmikan in the Tutur Tegesing Wisik Warah Text: A Study of Cultural Semiotics

The author of this article discusses the reception, in recent decades, of Yuri Lotman’s cultural semiotics and the project of cultural semiotics itself. She pays particular attention to the idea of the interplay between textual and non-textual structures, which is crucial to cultural semiotics. Although Lotman has been very widely cited in studies by Lithuanian humanities scholars since the sixties, only a few articles have critically reflected on his project of cultural semiotics. Lotman is usually presented as a structuralist interested in “secondary modeling systems” and his semiotic theory is compared to that of Algirdas Julius Greimas or some other theory, such as New Historicism. At the same time, outside of Lithuanian academic circles more attention is paid to Lotman’s later works, stressing the connections between cultural semiotics and literary sociology and anthropology.A reconstruction of Lotman’s concepts – such as interplay, world model, and modeling – reveals that the object of Lotman’s cultural semiotics is not immanent secondary modeling systems but the interplay between texts and different cultural languages, structures that are always within a specific context. Lotman is especially interested in shifts of meaning that occur when text and context, text and reader interact. In this sense, Lotman’s semiotics inserts itself between traditional semiotics and literary/cultural sociology, reception theory, anthropology, and literary history – theories and disciplines which not only influenced Lotman’s theory but were themselves significantly affected by it.

Jurij (or Yuri) Lotman (b. 1922–d. 1993) was a Russian semiotician and cofounder of the Tartu-Moscow school of semiotics. A Russian philologist by education, his interests ranged from aesthetics to literary and cultural history; from narrative theory to intellectual history; from cinema to mythology. At the core of his theory is a holistic approach to culture as a system whose main feature is the modeling property. Culture is a structural mechanism that generates structurality through a primary modeling system (the verbal language) and secondary modeling systems (art, literature, religion, mythology, etc.). Clearly inspired in the 1970s by the emergence of structuralism in Moscow, over the years he gave an increasingly dynamic interpretation of “structure,” focusing on the evolution of systems and continuous hybridizations of languages. The idea of dialogue as a condition for cultural evolution is a personal echo of Bakhtin’s theory, which assumes an absolute centrality in Lotman. Cultural evolution comes from the relationship with the Other and the exchange with spaces different from our own. In this frame, the idea of border is also pivotal: cultural identities need to define their own borders, but it is precisely on the borders—lines of separation—that we find the maximum exchange. These ideas form the basis of the theory of semiosphere, a successful neologism that, echoing the biosphere of Vernadskij, points out the holistic, functional, and self-organized quality of cultural systems. In his last works (published posthumously in 2009 and 2013), Lotman’s interest in history and temporal layers of cultures is increasingly in the foreground. He focuses on the predictability or otherwise of historical situations, putting the category of explosion at the center of his reflection, as a moment of unexpected acceleration of the historical-cultural dynamism and the creativity of systems. During the 1970s, Lotman’s works and those of other Soviet semioticians were widely read and proved influential, especially in the field of Slavic studies. In the 1980s, they become influential in American and West European academia. Among the scholars who used Lotman’s concepts are the philosopher Paul Ricoeur, the New Historicist Stephen Greenblatt, the semiotician Umberto Eco, the reception theorist Wolfgang Iser, and the feminist critic Julia Kristeva. From 2000s onward, Lotman’s legacy has been pivotal in the field of semiotics, and relevant also to the field of cultural and media studies.

The essay examines possible affinities betweenTartu-Moscow school of cultural semiotics andlegal semiotics. The introduction briefly setsout a historical dimension of the ideologicalintegration of Tartu-Moscow semiotics (inbroader context Tartu semiotics) into thegeneral framework of legal semiotics. It arguesthat there was a `real' historical mediationbetween the members of Tartu-Moscow schoolsemiotic circle and legal scholars from Tartu.The acceptance of such a bridging link betweenlegal academic community and semioticians couldgive further impetus to construction of aspecial model of `Tartu legal semiotics'. The development of Tartu-Moscow `legalsemiotics' could be illustrated by theimplementation of a special explanatoryframework, which provide insights into the wayTartu semiotics wedded to a legal positivistphilosophy. Particular importance of such aframework (model of legal semiotics) rest onfact that the academic ideology of Tartu-Moscowschool reflects and conforms to all thehistorical peculiarities of the Soviet epoch(these peculiarities should be always kept inmind). In order to adopt Tartu-Moscow semioticsto legal semiotics, semiotic theory ofTartu-Moscow school must be recast in terms oflegal semiotics The dissemination of semioticstudies in late Soviet epoch enabled them to belinked to various theoretical enquiries intothe domain of legal methodology, ontology andepistemology. This essay puts a specialemphasis on the notion of `secondary modelingsystem' as a natural pattern for `systemacity'within the universe of law. However, in orderto understand the semiotic value of `legalsystem' it is necessary to have recourse toother systems. Therefore, this paper examinesdifferent system dimensions of law: fromgeneral notion of system and theory ofautopoetic system to sign systems. The possible synthesis of logical, sociologicaland semiotic approaches to the system of lawopens a wider multidisciplinary perspective;moreover the need for multidisciplinarysynthesis is pertinent to contemporaryphilosophical concerns. The main analyticaltask of essay is to provide an answer to aquestion of whether core semiotic concept of a`secondary modeling system' (amongst otherconcepts like `boundary', `semiosphere',`culture' and `text') is capable of enrichingand clarifying legal philosophy in a widerperspective and the semiotic account of law inparticular. A positive answer to the questionwill favor the further tight integration ofTartu-Moscow semiotic concepts into the domainof legal semiotics.

Myth, name and secondary modeling systems The article deals with the destiny of “secondary modeling systems”, a key term of Soviet semiotics. The history of the term, which ended in its being discarded, is a part of the process of Lotman’s transition from one model of designing the semiosphere to another. The first model bore a hierarchical character and represented the relationship between the primary system (natural language) and secondary systems (literature, art, religion, etc.) as a result of superposing, perpetrated through iconifying the natural language, conventional in its semiotic nature. The second model was single-leveled and suggested the existence of a universal antithesis of the discrete and the continuous, which is reproduced in a variety of texts and cultural phenomena, giving them the fundamental semiotic heterogeneity. Replacing the model mediated the selection as the basic opposition of the non-mythological and the mythological. Therefore, myth was related to the world of proper names, which form inside a natural language a separate set of in-dexical singularities. It is the split inside the primary system which was the main factor leading to the undermining of the concept of “secondary modeling systems” and the search for alternatives to it.

Evaluation of other cultures is a strong force in a culture’s definition of itself. Cultures are formed in encounters that include domination, conflict, and dismissal as much as appreciation and smooth exchange. In this paper, the construction of cultural identity is discussed, with reference to a Scandinavian Theme Park proposal made in cooperation between American design consultants and a local Swedish team of planners and visionaries. The image production in this design proposal, which never came to be realised in architectural production, shows that “Scandinavia” appears as a two-some dialogic construction that adopts stereotyped cultural identities, and that it was not brought to any wider public dialogue. In a semiotic account of this architectural decision-making, models of culture (Lotman. 1990.Universe of the mind: A semiotic theory of culture. London: Tauris.) are discussed in terms of the tripartition of culture into Ego-culture, Alter-culture and Alius-culture (Sonesson. 2000. Ego meets alter: The meaning of otherness in cultural semiotics.Semiotica128(3/4). 537–559.; Cabak Rédei, Anna. 2007.An inquiry into cultural semiotics: Germaine de Staël’s autobiographical travel accounts. Lund: Lund University Press.), considered as a basic abstracted backdrop of what is meant by cultural difference. In this paper it is suggested that this tripartite view on culture, can be further discussed in reflection of post-colonial studies, notably through terms such as “mimicry” (Bhabha. 1984. Of mimicry and man: The ambivalence of colonial discourse.October28. 125–133.) and “subalterity” (Spivak. 1988. Can the subaltern speak?. In Cary Nelson & Lawrence Grossberg (eds.),Marxism and the interpretation of culture, 271–313. Urbana & Chicago: University of Illinois Press.). The model of culture can furthermore be discussed through Peirce’s distinction between different stages and carriers of representation, adding to the cultural model an understanding of what it means, over time, for a culture to relate to an admired as well as to a neglected other cultural actor.

The author is engaged in metatheoretical research on the basis of Yuri Lotman’s semiotics of culture, with the aim of achieving the necessary step “theory → method” required by the development of contemporary Russian philosophy of culture. The paper provides evidence for the possibility of “cross-linking” Yuri Lotman’s semiotics of culture and Evald Ilyenkov’s dialectics of the “ideal”. Without this, categorical metatheorizing in relation to invariant models of the semiotics of cultural text, such as “ideal construction” and “real text”, would be difficult. The article reveals a methodological-semiotic variant of the semantization of the relation “ideal construction - real text” in Lotman’s semiotics of culture, according to which the “ideal model” is hidden in a “concrete text”. The author has reached a number of conclusions: 1) In the context of the analysis of cultural ontology and philosophical epistemology, the interpretation of the relationship “ideal construction - real text” indicated in Lotman’s semiotics of culture is possible; 2) Ilyenkov’s dialectics theory due to the discovery of common essential characteristics with Lotman’s semiotics (interweaving of dialectics and cultural problems) represents a philosophical tradition that has the potential of a valid and justified productive extrapolation into the space of Russian philosophy of culture.

This study aims to describe the form, meaning, and socio-cultural function of the register of language use in the short story Filosofi Kopi by Dee Lestari. The method used is descriptive qualitative with content analysis techniques, Halliday's register theory, and Lotman's cultural semiotics. The results of the study show that the form of register in this short story includes words (espresso, latte, cappuccino, macchiato), nominal phrases (filosofi kopi, signature coffee, kopi tiwus), idiomatic phrases (kopi paling flirtit), and metaphors (espresso as a life without nonsense, latte as a warm hug). The meaning of the register is divided into primary meaning (literal) and secondary meaning (cultural and symbolic) which construct the values ​​of masculinity, gentleness, beauty, spirituality, and idealism of the characters. The socio-cultural functions of the register include community identity, expressive, evaluative, symbolic, narrative aesthetic, and ideological functions. This research supports Halliday's theory on the relationship between register and situational context, as well as Lotman's theory, which views literary language as a secondary modeling system that represents social and cultural realities. The results are expected to enrich the study of literary sociolinguistics and serve as authentic and contextual teaching materials for Indonesian language and literature in secondary schools.

Cultural semiotics, as a unique theoretical framework, provides a profound way of thinking for the dissemination and interpretation of culture. This article takes the Dabao'en Temple in Nanjing as an example and explores its application in cultural and creative development from the perspective of Buddhist cultural semiotics theory. As a representative heritage of Chinese Buddhist culture, Nanjing Dabao'en Temple contains rich cultural symbols such as religion, history, and art, which is of great significance for cultural and creative development. Firstly, the research value of cultural semiotics in the development of Buddhist cultural creation was explored. Secondly, it explores how the elements in Da Bao En Temple, as cultural symbols, can be reconstructed in modern society to meet the aesthetic and needs of contemporary people. Through the artistic transformation of cultural symbols and other means, Da Bao En Temple has been able to radiate new vitality in cultural and creative products. In addition, this article also analyzes the strategies used in the design process of Da Bao En Temple's cultural and creative products. Through in-depth research, it can not only help Dabao'en Temple's cultural and creative products better achieve cultural dissemination, but also provide useful reference for the development of other similar cultural heritage. In summary, this article explores how cultural symbols can radiate new vitality in contemporary times by studying the application of cultural and creative development based on the theory of Buddhist cultural semiotics in the Dabaoen Temple in Nanjing. This not only helps to promote cultural inheritance, but also provides useful references for the sustainable development of the cultural and creative industry.

In Yuri Lotman’s terms intertextual relationships as active dialogues among texts and cultures should be the starting point for an analysis of the concepts of intermediality, cross-mediality and transmediality. This article considers adaptations and remakes as intermedial processes and remix practices as transmedial ones. The article demonstrates how the processes of transposition, remake and remix may sometimes be only partial, or in other instances they may shift towards entirely different textual systems/levels. At metasemiotic levels, the strategies that build the narrative worlds may either conceal or emphasize the interdependent relations between source and target texts, as well as between their cultural semiotic systems and their emergent ‘metatexts’ of self-description. In the second half of the article brief semiotic analyses will be presented in order to investigate mechanisms of the intermedial and transmedial networks that start from a literary text, Don Quixote by Cervantes, and continue to cinema and new digital media.

White and Black are the most frequently used colors that have dierent types of signification to human beings in terms of getting positive or nega- tive response. Among the color hierarchy, black, the darkest color from its absorption of all lights, always denotes some denial approaches to all as- pects in all societies because human beings believe that black usually eclipses all kinds of positive entities like daytime, virtue, light, etc. On the contrary, white, the lightest color from its reflection of all visible rays of light is treated as the symbol of sacredness, purity, innocence, honesty, power, etc., all over the world. These two concepts of cultural artifacts are applied to describe the human body, especially women's appearance in the Bengali community. Bengali ethnoculture, the most complex mechanism of a hier- archical structure of human ethnicity, gives social priority to man over woman and recognizes the woman entity only from the point of view of skin color. Hence, as a living text, the black color of a woman's body usually creates typical negative signification in the society, and the white color of a woman's skin semiosises conversely. As a result, Bengali people have already invented lots of 'secondary modeling systems' and introduced some beliefs of good and bad values in the society as the reflection of color dis- crimination of a woman's body that is considered a 'primary modeling system'. This article provides a brief discussion of the ethnosemiotics of Bengali culture from the point of view of color discrimination regarding women's bodies by giving emphasis to values and color concepts of Bengali people and examples of some cultural artifacts concerning prejudicial treatment on color behavior of society. Culture is a highly ambiguous phenomenon when it is defined as a 'way of life' or 'activities of human beings' because all human beings of the world from time immemorial bear the same feelings and the same basic

The purpose of this article is to propose a dialogue between the semiotics of culture developed by Yuri Lotman and two approaches to religion: on the one hand, the Structuralist approach, which focuses on the symbolic system as an abstract entity and, on the other, hermeneutical-anthropological approaches centered on the study of concrete instances of signification. The semiotics of culture fills gaps in both approaches. This is possible by its perception of the complexity of the functioning of systems, symbols, and texts within the semiosphere , particularly with regard to the transmission of cultural memory by the religious symbol and text. In this way, the semiotics of culture helps in the observation of religion in itself and within the broader sphere of the culture that surrounds it.

his article ponders the tension created in journalism by the emergence of social networks in the processes of the social construction of reality. The focuses are the events kindled by the Indignados movement in Spain in 2012, during the “25S” protests, which called for a new constituent assembly. Waiter Alberto Casillas stole the scene by facing police truculence, and that had a great repercussion in the networks, attracting the attention of international journalism. There are two points of view which, when compared, lead to a possible synthesis about this moment of crisis: 1) the way journalism presents the events; 2) the possibilities and implications offered by the networks to the more ample dynamics of journalism. C. S. Peirce’s concept of semiosis is the basis of the reflective effort, along with a systemic view inspired by the Semiotics of Culture – especially as in Yuri Lotman. It is postulated that in the contemporary semiosphere, in which complex processes of semiosis set off by events from the chaotic reality are unfolded, journalism has to review its practices, under pain of losing the legitimacy it has acquired throughout history as a mediator of a certain kind of knowledge.

The article compares Roland Barthes’s and Juri Lotman’s notions of ‘second-order semiological systems’ [systemes sémiologique seconds] and ‘secondary modelling systems’ [вторичные моделирующие системы]. It investigates the shared presuppositions of the two theories and their important divergences from each other, explaining them in terms of the opposite strategic roles that the notions of ‘ideology’ and ‘culture’ play in the work of Barthes and Lotman, respectively. The immersion of secondary modelling systems in culture as a “system of systems” characterized by internal heterogeneity, allows Lotman to evidence their positive creative potential: the result of the tensions arising from cultural systemic plurality and heterogeneity may coincide with the emergence of new, unpredictable meanings in translation. The context of Barthes’s second-order semiological systems is instead provided by highly homogeneous ideological frames that appropriate the signs of the first-order system and make them into forms for significations which confirm, reproduce and transmit previously existing information generated by hegemonic social and cultural discourses. The article shows how these differences resurface and, partially, fade away in the theories of the text that Barthes and Lotman elaborated in the 1970s. The discussion is concluded by some remarks on the possible topicality of Barthes’s and Lotman’s approaches for contemporary semiotics and the humanities in general.

The article is devoted to the scientific legacy of a famous Soviet literary and culture scholar and semiotician, Yuri Lotman. Authors consider that many of Lotman’s ideas bring him together with the field of media ecology. Lotman’s cultural semiotics approach could in general be reduced to the formula ‘the medium is the text’. According to his studies the whole culture could be seen as a text that has interdependent ideas and structures. Lotman’s concept of the semiosphere, or dynamic inhomogeneous semiotic space, the cause and the result of culture, is analysed in the final part of the article. The main semiosphere features, which include two types of the text structure (binary and ternary) and two types of the cultural dynamics (progress and explosion), are depicted. We consider that the concept of the semiosphere is fruitful for further research of complicated and multilevel media environment.

Concerns about the maturing science of cultural adaptation of evidence-based interventions (EBIs) have encompassed deficient standardization of theoretical frameworks and inefficiencies adapting multiple EBIs for multiple ethnic groups. Others argue that original EBIs applied with fidelity address universal processes applicable across ethnicity without adaptation. Study goals were to (1) establish a unifying data-driven framework for culturally adapting mental health EBIs for ethnic minorities, and (2) provide information for the fidelity debate by examining the extent to which fidelity to core EBI components is achieved in the cultural adaptation process. A systematic review of primary research was conducted utilizing an inductive approach via thematic synthesis to code 20 years of cultural EBI adaptation studies for mental health problems in ethnic minorities. Studies were coded for adapted EBI components and extent of EBI modification. Results yielded the Cultural Treatment Adaptation Framework (CTAF), an overarching data-driven framework providing common concepts and language for adapted treatment components that unifies cultural adaption science. Findings also demonstrated patterns of adapted components. All adapted EBIs (100%) yielded changes in peripheral (engagement and treatment delivery) components. In contrast, only 11.11% of culturally adapted EBIs yielded core therapeutic component modifications. Instead, 60.0% required core additions that address sociocultural, cultural skill, and psychoeducation needs. Fidelity to core components is largely preserved in cultural adaptation, but core component addendums, delivery, and contextualization are substantially changed. The CTAF and its patterns represent a key step in advancement of a maturing cultural adaptation science. (PsycINFO Database Record