In this article we are going to address Semiotic anthropology, a topic of great relevance today. Semiotic anthropology is an issue that has generated great interest and debate in various areas, whether in the academic, professional or social sphere. Over the years, Semiotic anthropology has captured the attention of experts and society in general, due to its impact and implications in different aspects of daily life. In this article, we propose to analyze and delve into the different aspects related to Semiotic anthropology, with the aim of providing a global and enriching vision of this topic. Through a comprehensive and detailed approach, we aim to offer a comprehensive perspective that allows the reader to understand and reflect on Semiotic anthropology from different perspectives.
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The phrase "semiotic anthropology" was first used by Milton Singer (1978). Singer's work brought together the semiotics of Charles Sanders Peirce and Roman Jakobson with theoretical streams that had long been flowing in and around the University of Chicago, where Singer taught.[further explanation needed] In the late 1970s, Michael Silverstein, a young student of Jakobson's at Harvard University, joined Singer in Chicago's Department of Anthropology. Since that time, anthropological work inspired by Peirce's semiotic have proliferated, in part as students of Singer and Silverstein have spread out across the country, developing semiotic-anthropological agendas of their own.
Semiotic anthropology has its precursor in Malinowski's contextualism (which may be called anthropological semantics), which was later resumed by John Rupert Firth.[1] Anthropological approaches to semantics are alternative to the three major types of semantics approaches: linguistic semantics, logical semantics, and general semantics.[1] Other independent approaches to semantics are philosophical semantics and psychological semantics.[1]