May 26 2016 Photo by Mabel Sanchez, doctoral student Management Department NMSU (Used by Permission)
Is this a story? Some would say it is not a proper story? Or, it has no fulfillment of a narrative contract. Or, that it lacks the emplotment of a proper beginning-middle-end (BME), the BME narrative contract. I answer, every living story must be interpreted in another story, and before story and narrative, there are forces of antenarrative influence that are necessary to study.
However, here I will argue that the sidewalk art is an antenarrative, a fore-having as Heidegger (1962) call it, a Before the proper story, a Before the petrified narrative.
Photo by David Boje (Used by permission)
This is the sign removed around May 28 2016 and replaced by the sidewalk art. Comparing the two signs, is still not in narratology circles, a proper narrative or a proper story, but knowing some context, perhaps narratology is not in the know.
In fore-having there is the beginning of caring (Boje, 2014). In the second sign, the caring was Human-centric. In the sidewalk art signage, the caring has shifted ever so slightly. Here the University is concerned that Humans are not dive-bombed by the Swainson’s Hawk couple that has for three years nested in a Mulberry tree at the center of campus, and attempted to hatch its fledglings, then teach them to fly and hunt, and when summer ends, to return to Argentina, a 7,000 mile flight, a wondrous feat of Nature. But this year (2016) the University started deconstructing the nest, three workdays a week, and prevented the pair from having what the US Fish and Wildlife official declared to be a proper nest (one with an egg or several egg in it). That meant a change in strategy, and new signage, the sidewalk sign, but here is the deconstruction: how does this signage change resituate the ethic of care?
You would not know this was a proper story of care, a proper narrative emplotment of caring, unless ‘you were in the know’ and had ‘you know’ been privy to the context (see a few films, and catch up on the relation of context, antenarrative, as the proper story and proper narrative emerged). This one by the news media Before (http://davidboje.com/hawk/SwainsonHawkRentfrowHISTORY.html), and this one After (http://davidboje.com/hawk/Hawks_saved_by_Law.htm) the next series of videos Carol Campbell and I made, to document the unfolding day by day Situation, in spacetimemattering.
WATCHEDI want to find a way for Hawk and Human to Live in Peace in their Shared Habitat. The Swainson’s Hawk pair journey 7000 miles …WATCHEDThe Fledgling unborn, the Egg Falls to Earth, the University once again Destroys the Nest and Cuts Branches from the Shared …
WATCHEDDANGER at NMSU STUDENTS ON CELL PHONES Earth-Walking without Awareness Our Students are Earth-Walking …
WATCHEDFriday May 6th, 2016, a Swainson’s Hawk couple moved their nest site from Renfrow Gym to a tree much closer to the heart of …
WATCHEDNMSU crew removing Swainson’s Hawk nest.6. Contingencies are happening, a Law of Nature bent or Law of Federal Fish and Wildlife broken, the social medias chime in, shifting the Dialectical Storytelling process of Humancentric dialectic with Posthumanist answerability of the whole University. E.G.
The University has been told to no longer destroy the Hawk’s Nest May 23 2016
Now that you are somewhat up to speed on the unfolding Situation of Hawk-Human-Habitat, on the change in strategy of a University, let’s continue with our Dialectical Storytelling.
This is about the use of social media, and street art, and poetry to change the mind of a University. First, a poem:
“We could learn something of life
circles above blue black mountains
taking only what it needs
to survive” —©2016 Virginia Maria Romero
With this poem and the new signage appearing at New Mexico State University (NMSU), we can unravel a ‘material-dialectical storytelling’ in spacetimemattering. A well known New Mexico artist, just now granted me permission to use her art and poetry in what I am calling a ‘dialectical storytelling movement,’ the transitioning of an entire university in a new strategic direction, towards an ethic of care for both Hawk and Human. There are Hegel and Peirce dialectic theory contributions this Hawk-Human situation is unfolding and refolding.
There are different ways to interpret the Hawk Umbrella signage. We hope the interpretation is Humans be Aware and take Care, so the Hawks and Humans can co-exist in same Habitat, and Hawks can have the Right to raise their Family between April and August, then return 7,000 miles to Argentina for the Winter.
Yet by itself, in itself, the Hawk Umbrella sidewalk art, may only signal the student, faculty, worker, staff, or guest to be alert to a threat, and thereby miss what the Swainson’s Hawk is telling the Human race.
What if we let this Sidewalk signage encounter annother artist’s rendition of the Hawk-Human-Habitat dialectic?
Credit information for the art: NAKASHAWU #1 / ©2016 / Artwork & Poetry by Virginia Maria Romero
Above Virginia Maria Romero enters this material-semiotic-dialectical storytelling, with a positioning of Madonna and the Hawk in a peaceful pose, in a starry cosmos universe. They are eye to eye with the universe. A spiritual phenomenology, the Spirit of the Earth, becomes folded into the dialectical storytelling. For Hegel (1807) Reason is Spirit, and Spirit is actualizing in spacetimematerial ways in a dialectic of essential being and existence of substantial life.
- “If we apprehend a demand of this kind in its broader context, and view it as it appears at the stage which self-conscious Spirit has presently reached, it is clear that Spirit has now got beyond the substantial life it formerly led in the element of thought, that it is beyond the immediacy of faith, beyond the satisfaction and security of the certainty that consciousness then had, of its reconciliation with the essential being, and of that being’s universal presence both within and without” (Hegel, G W F., 1807 Phenomenology of Spirit: # 7).
What new meaning happens when the NMSU Hawk Umbrella signage is side by side with a more spiritual rendition of Hawk Human?
May 27 2016 Photo by Mabel Sanchez, doctoral student Management Department NMSU (Used by Permission)
The photo above, sets up a new ‘material-semiotic-storytelling dialectic’ between University ‘official’ branding sign “All about Discovery” and the iconic ‘umbrella hawk’ Sidewalk signage.
This is a materiality-semiotic-dialectic that has implications for Hegel triadic fractal (Spirit-Nature-Logic)l, as people now call it.
The Fractal of Spirit-Logic-Nature is a triadic dialectic, a movement of self-movement, self-sameness, more a multifractal than fractal. I agree with Brier (2014: 34): “Peirce’s view is close to a combination of modern quantum field physics, thermodynamics and systems theory, including self-organization theory.” And I agree with Žižek, (2012), that Hegel’s time has arrived, and his dialectic of Spirit-Logic-Nature is helpful to quantum understanding. I would like to bring this relation of Peirce and Hegel to quantum fields of spacetimemattering, out in relation to Dialectic Storytelling, I am developing here, with the help of the Hawk’s Spirit.
This Hegelian semiotic dialectic “combines elements of the first [Jameson dialectics] two as an image of their future contradictions writ large in the possibilities of social and ecological transformation” (Hitchcock, 2011, bracketed addition, mine). This movement of the dialectic has a history, what Hegel calls an interfusion of Action and Being, a shift in meaning-making, stimulated between May 26 and the news of May 23 based on the video of May 16, 2016, the opposition of social media films, which has an even longer history. A shift, a vital transformation of strategy is happening at New Mexico State University as various social media are opposing one another, and the dialectic of human virtuality and Nature’s world is shifting in the ontological and dialectical storytelling.
The implication raised by Miller (2016: 26) applies, “the ontological nature of communication reflects a semiotic/dialectic (yin-yang) type dichotomy inherent in the nature of existence that can only be resolved by creating larger spheres of beneficial interactions”. There is something beneficial in the Swainson’s Hawk interactions with the Human-centric at NMSU, a shift from being-for-self to being-for-Hawk.
Let’s place Nature (photo of Swainson’s Hawk by journalist), the Sidewalk sign, and the Madonna Hawk painting by artist Virginia Maria Romero placed side-by-side; what kind of vibrant mattering vibrations and collapsing quantum waves in motion it sets in motion?
The Hawks in the three images (side-by-side) are contributing to a better Nature-Human-University relationship. The oppositional forces of narrative (Hawks aggressive to Humans) and counter-narrative (Humans aggressive to Humans) sets up a movement, not to synthesis, but to a Dialectical Storytelling, as I am calling it here. And as Miller (2016: 29) puts it, “the ontological nature of communication is a reflection of the semiotic nature of existence.”
Will the students, faculty, staff, administrators, workers, and guests to New Mexico State University, heed the acoustic rhetoric of the Swainson’s Hawk, the ‘Kearrrrr…’ alarm that Human is too close to nest or too close to young fledgling? Will a golden stencil of Hawk Umbrella prompt the Human to pick up an umbrella from the stand, and protect themselves from a Hawk protecting its territory? Will the more spiritual message of Hegel’s Phenomenology of Spirit become understood in the painting at right?
- “Spirit has not only lost its essential life; it is also conscious of this loss, and of the finitude that is its own content. Turning away from the empty husks, and confessing that it lies in wickedness, it reviles itself for so doing, and now demands from philosophy, not so much knowledge of what it is, as the recovery through its agency of that lost sense of solid and substantial being” (Hegel, 1807: # 7).
What is a Peirce fractal, the Firstness, Secondness, Thirdness dialectical? Peirce semiotic dialectic, in triadic accounts for wholeness: Firstness of chance, Secondness of law of Nature’s continuity of habit, and Thirdness of the influence of Hawk on Human on a third the entire ethic of care of a research university. As Søren Brier (2014) explains for Peirce’s ontology, out of pure zero, chance (tychism) beings a shift of contingencies, and in the Secondness and thirdness, the negation of negation unfolds. For my work with Marita Svane and colleagues, pure zero is not nothingness, rather its where the dialectical forces do their work of fore-having, fore-concept, fore-structuring, fore-sight, and fore-caring (Boje, Svane, Henderson, & Strevel, in press; Boje, Svane & Gergerich, in press; Svane & Boje, 2015; Boje, Svane, & Gergerich, 2015).
In a do-nothing and idle potentiality, chance is annulled by human indifference, and the Secondness, and thirdness cannot unfold, with all that sleeping consciousness, as Peirce describes it (6.219-21, as cited in Brier, 2014: 25).
In an ethic of care, we Humans cannot stand by idling, idly and do nothing to protect the Swainson’s Hawk family in its becoming, from the Human encroachments, the larger and larger footprint on the Habitat.
The signage at NMSU depends upon a semiotic-dialectic of tri-relative influence: a sign, its object, and its interpretant. This triadic is not resolvable in any pair of dyadic influences. A Sign, such as ‘Hawk Umbrella’ is something that stands for a well-defined relation to two other things: its Object[s] (Hawk & Umbrella subject matter that the first sign invites us to recognize in its representation), and its Interpretant sign (an agent that reads the sign and its object relation, and then what results from a process of interpretation, effect of sidewalk art on the mind, or quasi-mind about the content, anything that acts like a mind, taking some action or inaction).
Do we know the effect of Hawk Umbrella on the mind of the student or quasi-mind of a University? Will people actually pick up an umbrella from a stand? Open it walk along their way, then put it in another stand, as they exit the nesting and fledgling training area of the Swainson’s Hawk family? The Hawk Umbrella sign stands for the Objects’ relation to an Agent (an interpreter). The Hawk Umbrella signage effect is the interpretant (i.e. interpretant). The slight meaning of Hawk-Human-Habitat being-in-the-world, its ramification, is can the Humans interpret the sidewalk art, then proceed to take responsibility for protecting themselves from Swainson’s Hawk partners who decide the Human is ignoring warning sounds Kearrrr… and coming to close to Nest or fledgling-in-training? Is the sidewalk Hawk Umbrella signage too obscure for a university student, professor, administrator, worker, or guest habituated to starting at a cell phone screen or at the ground while walking?
The Hawk Umbrella sign stands in relation to other signs, and is a quasisign defined as a quality of possiblity, a bet on a possible future of co-existence within ethic of care.
- A qualisign (the tone of the Hawk, its scream of alarm, Kearrrr, a First).
- A sinsign (a reaction by Human, a Second).
- A legisign (a Notion or Idea, even a habit or law, a Third).
There are many different ways a sign, its object, and their interpretant can form a triadic.
- An iconI (the likeness or resemblance of Hawk and Umbrella to denote or imitate their Objects by some shared quality or grounding such as in the diagram on the sidewalk).
- An index (denotes its objects, i.e. Hawk and Umbrella by some actual connection, some real relationship of its Being, regardless of interpretation (by law or habit) and in this instance there is a usual relation, one of alarm putting the Hawk & Umbrella in juxtaposition).
- A symbol (a sign that denotes its objects, i.e. Hawk & Umbrella by some logic or rule connection to a replica, and consist in relation to the shared meaning of replica to actual or individual Hawk & Umbrella).
In such triadic processes, we can begin to trace out how Human-Hawk-Habitat inter-relationships will unfold. We will need more training, more orientation, to get the meaning of respect the right of the Hawks to breed, nest, have a family, continue their species in reproduction.
Entelechy of Being, is defined as the vital principle of actuality that guides the development of such organisms as Hawk-Human-University. Out of all the chaos of chance, the sudden contingencies of their relationships, can new habits of co-existence emerge? Will the influx of icon-index-symbol triadic bring about change in qualisign-sinsign-legisign? Will the lawless actions change? In the long process of Spirit-Nature-Logic that Hegel writes about, is it possible change from humancentric being-for-self to posthumanist being-for-another? Can the Hawk’s Spirt achieve its own Being-in-the-world alongside dispirited Human kind in New Mexico, the Land of Enchantment?
A Dialectical Storytelling Science can be possible once we know the wisdom of the Hawk, its bet on the future of its young, its perseverance to raise a family, to preserve its species. Who are we to be careless about that?
Quantum storytelling (Boje, 2012a to g) is about the possibilities for waves of energy to change the course of a dialectical process. If Slavoj Žižek’s (2012) analysis is correct, then Karen Barad’s (2007) intra-activity of materiality with discourse is ripe for Hegelian dialectical interpretation of agential realism. And Charles Sanders Peirce, a follower of Hegel, is part of this Quantum Dialectical Storytelling. Here Firstness depends on chance contingencies or necessities, Secondness upon possibilities, and Thirdness on care (or love).
- “Peirce shows that an ontology of the world as a closed and dead mechanism deterministically run by universal laws is inadequate as a framework for a theory of meaningful knowledge and empirical quantitative research” (Brier, 2014: 32).
Barad, K. (2007). Meeting the Universe Halfway: Quantum Physics and the Entanglement of Matter and Meaning. Durham/London: Duke University Press.
Boje, D. M. (2012a). Reflections: What does Quantum Physics of Storytelling Mean for Change Management? Journal of Change Management, accepted 7/22/2011, waiting to appear in print in 2012. Click here for pre-press PDF.
Boje, D. M. (2012b). Boje seminars on Quantum Storytelling in Lille France March 2012. At http://davidboje.com/lille/ 1. BBA How to storytelll seminar salle 556 Lundi 8AM – midi Mars 19th 2. Doctoral and Faculty Ferronnerie d’art seminar salle 623 Mardi 5:15 PM – 7:15 PM Mars 20th 3. Advanced Seminar in Storytelling Methodology seminar 623 Jeudi 9AM – midi Mars 22nd
Boje, D. M. (2012c). “The ♥-of-Care of the Life-Path of Organizations through Landscapes of Quantum Fields”, working paper on http://davidboje.com/Boje/index.htm
Boje, D. M. (2012d). , Quantum Storytelling: Blacksmithing Art in the Quantum Age, Film premier at Aalborg University Denmark May 30 2012 lecture to faculty, and was basis of Keynote address took place 23 June 2012 to the 4th International Symposium on Process Organization Studies; Theme: Language and Communication @ Work: Discourse, Narrativity and Organizing, 21-23 June 2012, Kos, Greece. Use either YouTube http://www.youtube.com/watch?v=a7pm_mRwL-0 or NMSU College of Business website athttp://business.nmsu.edu/2012/05/20/quantum-storytelling-blacksmithing-art-in-thequantum-age/
Boje, D. M. (2012e). What is Living Story. Working paper on http://davidboje.com/Boje/What%20is%20Living%20Story.htm
Boje, D. M. (2012f). Quantum Storytelling. Free online book (until it gets finished with its revisions, and a publisher calls). Tales from the Quantum Storytelling Field at http://business.nmsu.edu/~dboje/448/The%20Quantum%20Physics%20of%20Storytelling%20in%20book%20format%20Jan%202011%20Boje.pdf
Boje, D. M. (2012g) Quantum Spirals for Organization Consulting. Online book until it gets a publisher. http://business.nmsu.edu/~dboje/448/QUANTUM%20SPIRALS%20for%20Business%20Consulting%20a%20book%20by%20David%20M%20Boje%20July%209%202012.pdf
Boje, D. M. (2014). Storytelling Organizational Practices: Managing in the Quantum Age. London/NY: Routledge.
Boje, D. M., Svane, M., Henderson, T. L., & Strevel, H. B. (in press). Critical corporate social responsibility in tamara-land: The role of tetranormalizing fractals. In R. Ocler (Ed.), Book chapter for a Springer collection, Rodolphe Ocler (ed.).
Boje, M., & Svane, M., Gergerich, E. (in press). Counternarrative and Antenarrative Inquiry in Two Cross-Cultural Contexts. Cross Cultural Management.
Brier, Søren (2014). “The riddle of the Sphinx answered: On how CS Peirce’s transdisciplinary semiotic philosophy of knowing links science and spirituality.”
Heidegger, M. (1962). Being and Time. Translated by John Macquarrie & Edward Robinson. NY: Harper Row. 1927 in German, 1962 English translation. see searchable text)
Miller, L. (2016). Intercultural Communications and Global Social Existence: a cross cultural analysis of communication theory. Review of Social Sciences,1(1), 26-37.
Mossi, P., & Salvatore, S. (2011). Transición psicológica de significado a sentido. European journal of education and psychology, 4(2), 153-169.
Svane, M., & Boje, D.; Gergerich, Erika M. (2015). Counternarrative and Antenarrative Inquiry in Two Cross-Cultural Contexts. Accepted for publication in Special Issue on counternarrative, European Journal of Cross-Cultural Competence.
Svane, M., & Boje, D. (2015). Tamara land fractal change management – in between managerialist narrative and polyphonic living stories. Sc’Moi, Standing Conference for Management and Organizational Inquiry, Las Vegas.
Žižek, S. (2012). Less than nothing: Hegel and the shadow of dialectical materialism. Verso Books.
Other references at http://davidboje.com/hawk