Abstract
The tentatively recognised Anthropocene epoch illustrates the growing exigent impacts of modern human interactions across multitudes of ecological services. However, this age also draws into sharp focus the entwined cognitive and spatiotemporal dimensions of various active legacies which locally impact our world, yet have now come to also distantly represent human behavioural patterns within phenomena beyond our biome. These remote legacies include the unfolding futurescape of anthropogenic technosignatures, but also the advent of deliberate ‘messages’ using aerospace technologies that varyingly re-present human pantomimes beyond this terrestrial stage. The bulk of these disconnected messaging legacies are extensively dispersed across our spatiotemporal environments. However, there are occurrences of ‘layering’ across select regions—especially within interstellar transmission ventures that intermittently re-target particular stellar systems. These sequences of electromagnetic message-signals arguably remain as the furthest recurring traces of purposeful human agency and representational material practices, but they also reshape the mindscapes of described societies at home. The symbolic relationships encoded within our message-signals, as argued herein, will likely remain equivocal for foreign recipients. However, by taking a closer look at the meta-semiotic features of encountering multiple messages directed towards some targets, what insights can we ourselves glean about our transmission behaviours and expanding worldviews?
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Notes
- 1.
For the moment, I refer to the ostentatious manipulation of objects beyond utilitarian tool making (habitual, accumulative and modification tasks that other homininae and non-hominoidea species also exhibit) which denote symbolic thinking mediated through mental-material engagement behaviours. This is a loose description as techniques used to produce tools are often also a reflection of a societies’ symbolic rather than solely utilitarian functions. Creating attractive forms and appearances in materials reshapes our thinking and value relationships with myriads of things—interactions that lead to symbolic signs and identity-crafting practices.
- 2.
This position privileges the idiom of visual images as an imperative signifier for such practices, despite probably having come last in the chronology of other cognitive representational schema within material culture.
- 3.
By using the term ‘messages’ here, I refer to the broad range of artefacts, inscribed content-bearing data carriers, and encoded interstellar transmissions, alongside the media included within these artifices. The nondescript term ‘messages’ is ubiquitous when discussing cultural objects used in space activities and is interchangeable with ‘depositories’ as outlined in the book Time Capsules: A Cultural History (Jarvis 2003).
- 4.
Herein, I use the term ‘signal’ to differentiate between an unrecognised phenomenon (which all transmissions initially start off as), and the latterly recognised signals as ‘signs’ with a meaning—or ‘agency’ (as a recognised act of influence on materials—a narrow anthropocentric viewpoint is taken, given the subject)—as ‘messages.’
- 5.
Peirce’s semiotics theory proposes more than 76 typologies and definitions for signs that may largely be distilled into three canonical typologies; ‘icons,’ ‘indices’ and ‘symbols’ which I will contend with here, with a particular emphasis on indices as a causal sign that maintains a close relationship with its signified thing.
- 6.
For example, natural E-languages—external[ised] languages as intersubjective sharing and socialising systems—are notably contingent upon idiomatic properties, alongside integrating other implicit contextual clues embedded in supportive networks of behavioural patterns, social etiquettes, and vocal inflections that are seldom transferable within graphemic systems rendered onto displaced material artefacts. These living ‘gestures’ likely reduce the cognitive load of using these systems, freeing the mind to perform other tasks (e.g., memory crafting).
- 7.
As Malafouris notes; thinking is usually understood as something we do about things in the physical absence of things. ‘Thinging’ however, denotes the kind of thinking we do primarily within and through material things. Despite a perceptible difference, both are seen as a singular, inseparable process for our material engagements.
- 8.
For example, a physical bottle brings forth a broader range of possibilities for meanings to be construed (abducting from the materials, form, shape, texture etc.), in comparison to the surrogate word ‘bottle’ which equates with a specific mental definition, and requires prior object and symbolic experiences to extract meaning.
- 9.
It is imperative here to also acknowledge the obvious distinctions in networks of intent, agency and actors between unintentional a posteriori artefacts (that were not crafted for audiences outside of the creators own socio-cultural setting), and a priori practices of material culture engagement (as purposeful artefacts that deliberately bequeath information for foreign audiences). A synoptic typology of exoatmospheric practices has been developed by this author (Quast Forthcoming) to illustrate the differences between these artefact-crafting approaches, in addition to the seminal strategy pioneered by William Jarvis (2003) for terrestrial time capsules.
- 10.
It is worth noting that both familiarity, and similarity, are forms of convention that are contingent on the virtue of pre-existing associations or relationships between cultural, historical, semiotic, and other imperative contexts. For example, Paul Revere’s lantern symbolism of “one if by land, two if by sea” required the sign receivers to already be familiar with a pre-established code to decipher a visual signal as a warning sign for British arrival.
- 11.
This is premised on the simple observation that our attempts to interpret externalised sign-relations in material artefacts is not the same as attempting to apprehend the internalised mental faculties of the sign system creators. We should not look to these systems of signs as a means to ‘read’ cultural histories, thoughts and emotions of erstwhile human societies, but rather as more general flows of information exchanges between embodied minds, encompassing cultural and social interactions amongst intelligible actors in their spatial and temporal settings.
- 12.
These generalisations, of course, also pose the question of whether we should erroneously expect uniformity in ETI’s attitudes, behaviours, experiences and reactions for loosely-collectivised societies and civilisations—if any. These difficulties are, in turn, further exasperated if the artefacts makers and ‘end-readers’ do not share in a common embodied cognitive-material relational history, or the panoply of related social traditions, bio-cultural coevolution properties, and species-specific sensory and perceptual orientations to dimensional topographies.
- 13.
These determinations were, of course, also partially advanced by our foreknowledge of hominid evolution, verified migration patterns and timescales, alongside material clues recovered from other African ancestral sites.
- 14.
For example, the photons which comprised the first broadcast of the US sitcom ‘I Love Lucy’ in 1951 are now 70 light-years away. By comparison, Proxima Centauri, the closest star to the Sun, is only 4.24 light years away.
- 15.
The visibility of such technosignatures at cosmic distances is contestable and often debated within the context of the brightness of background stellar emissions across a potpourri of EM frequencies at a particular point in time, the historical strength of leakage radiation, and projected sensitivity of ETI’s observational technologies.
- 16.
For example, the 1987 Nançay transmission ‘Message from Human Beings to the Universe’ was sent to Sgr A*, and ESA’s Stephen Hawking Memorial Broadcast was targeted at the nearby black hole 1A 0620-00 in 2018.
- 17.
Tesla alleges to have received radio broadcasts from Mars while initially experimenting with the wireless transfer of energy as a communicative medium between worlds in the onset of the twentieth century, while a 1919 edition of the New York Times claims that Marconi sent the first [weak] broadcast into outer space in 1909.
- 18.
One could infer that this analogy is problematic as physical artefacts, with markings, are clearly more easily perceived than an encoded string of photons, or other sophisticated culture mnemonic formats. However, an intriguing counterexample for this case may be seen in the slow recognition of Paleolithic-era stone tool relics. Mythical folklore and meteorological origins were astoundingly proposed as the sources for widely found material relics such as ‘elfshot’ arrowheads, before ancestral humans were eventually accredited. These theories also tended to accord well with the expansionist agendas and founding mythos behind emergent nation states.
- 19.
The framework for exchanges in METI practices is often shaped under an assumed dialogic model, with connotations of an implied ‘cargo cult’; based upon our principles of reciprocity and shared habitual customs, social developmental history, and our theories of mind when interacting with fellow members of our species. It also frequently confuses uni-directional monologues with dialogue established on any familiar contextual basis.
- 20.
Artificial signal properties will also reveal subtle metadata contextual clues about Earth’s location and distance, the existence of another intelligent species with communication technologies, the state of advancement for these technologies on our planet (e.g. power, modulation modes, pulsation periods, preferred frequencies), alongside recognition of the signal as an abstract mental construct using material culture practices.
- 21.
Additionally, a number of observational prerequisites need to be fulfilled on the recipient’s end, including; the need for ETI to constantly stare at a small portion of sky while monitoring specific frequency ranges, estimating signal bit rates while storing the signal sequence for interpretation, and deducing what modulation systems were applied for encoding information in streams of photons (Billingham and Benford 2011).
- 22.
For instance, much literature tacitly focuses on our initial reception of such electromagnetic ETI signals, with a tendency to collate around a classic ‘first contact’ idiom of a transient discovery and response affair. However, intermittent contact, or reception, may continually influence our invention of an ETI culture, and create new dynamic contexts for how information is initially deducted and comprehended—prior to signal decipherment.
- 23.
There is a certain degree of hesitancy in drawing further comparisons directly between message contents as a cross-indicator for study, as I think it would be wrong—even impertinent—to imply that there is any deeper meaning, or conclusive parallel evidence, apparent in uncoordinated projects with differing agendas and intents.
- 24.
Taking HD 95128 as an example of intermittent message layering with discordant media, this stellar system is awaiting two METI transmissions from the related Teen Age Message and Cosmic Call 2 series, but it is bewildering to contextualise why these two scientific signals are closely followed by an advert for Doritos. It is difficult to actively interpret such eclectic legacies as part of our expanding worldviews using symbols of food stuffs as artefacts for material culture expression—or contemplate why the possible denizens of Chalawan (Chalawanians?) should be captivated by signs of comfort foods, much less the generations of humans who will live out their lives trusting that their outer space diplomacy interests are represented by the PepsiCo corporation.
- 25.
An ‘externalist’ approach, by contrast, centralises around studying the final products of these actions through perceptible properties of techniques, things and their constituent materials as the static site for creative agency.
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Quast, P.E. (2021). Re-encountering Signs of Agency: Surveying the Appearance of ‘Layering’ Patterns Within Our Interstellar Messaging Record as Representational Signs for Earth. In: Crawford, I. (eds) Expanding Worldviews: Astrobiology, Big History and Cosmic Perspectives. Astrophysics and Space Science Proceedings, vol 58. Springer, Cham. https://doi.org/10.1007/978-3-030-70482-7_8
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