Communicated into being: Systems theory and the shifting of ontological status

Abstract

The inclusion of non-humans as persons into social systems raises the question: How exactly are they constituted as communicating beings? This article suggests an approach informed by Niklas Luhmann’s theory of autopoietic social systems. In particular, it addresses the question why some beings are more person-like in some contexts and more like objects or potencies in others. According to Luhmann, social systems consist not of persons but of self-reproducing, self-referential communications. Communicating beings emerge from communications that systems attribute to actors, not the other way around. The differentiated recognition of communication allows for a gradual, step-by-step ascription of personhood to non-human beings, with the possibility of shifting between ontological states. This approach is illustrated with rituals for agricultural spirits among Rmeet uplanders in Laos.

Motofish and Trashfish: Food values and rifts at the agrarian frontier

“…Engagements with non-human agents in the landscape are often glossed as 'religion' and understood in the realm of superstition or 'animism.' This focus on religion is misguided, as close attention to the practices reveals a focus on access to resources (Work, 2019), on cultivating the social relationships necessary to ensure access (Sprenger, 2017;Todd 2014), and on "keeping the awareness of the wider world constantly at the forefront of attention" (Howell, 2016, p.55). Local humans behave in particular ways 17 ensuring good relations with the powerful non-humans, which in turn ensures consistent access to resources and continued good health.…”

The relational mind: In between history, psychology and anthropology.

“…These two attitudes are, of course, connected (Århem, 2009, 2014). Along with these, an innovative current of thought about animism is focused on its relational, epistemological and ontological aspects, while communicating with personified nature reflects a unique type of ontology (Bird-David, 1999; Sprenger, 2017). Maintaining that animism enables man to relate to nature in a similar way as to humans, establishes, in the terms of Philip Descola, a “socialization of nature,” meaning creating a sense of society with nature (Descola, 1994).…”

Working Misunderstandings

“…This sociological theory serves as the core theoretical framework under which I will scrutinise the organisation and demonstrate the way in which communication and misunderstandings shape its structure. This work will contribute to anthropological theory, as Luhmann's Systems Theory has not been adopted broadly in this field (for exceptions see Gershon 2005, Krasberg 1998, Sprenger 2016, Sprenger 2017, even though it is highly suitable for analysing organisations. While Systems Theory has been widely used in organisational sociology and organisational studies, my analysis will demonstrate its further applicability for anthropology.…”

“…A project is "communicated into being" (Sprenger 2017) through an official briefing. Depending on the client organisation and its relationship with Advice Company, this briefing might take the form of an email with a spreadsheet in a pre-agreed format (comparable to an order form), a face-to-face meeting or a conference call; whichever form it takes, the briefing outlines the requirements of the project in detail and often supports these notes with presentation slides.…”