symbol (2013: 8, 133, 168). The great majority, if not the entirety, of semiotic anthropologists to date have done so as well, at times equating Peirce’s concept of the symbol with that of the Saussurian linguistic sign. This humanist cultural anthropological treatment of Peirce’s symbol concept, which is challenged in this study, recently has begun to receive some critical scrutiny, even within the discipline of anthropology (see, for example, Pandian responding to Kohn, 2014). However, it remains the prevailing interpretation until the present time. In Peirce scholarship, however, Peirce’s claim that semeiotic symbols are not restricted to human sign use is receiving increasing attention. Frederik Stjernfelt’s work Natural Propositions: The Actuality of Peirce’s Doctrine of Dicisigns (2014) is perhaps the most detailed and elaborate example of this interest in articulating the continuity between human and nonhuman/biological symbolic semeiotic processes. For examples of nonhuman symbolic processes, pragmaticistically defined, see Stjernfeldt (2014: 142–61).
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