可上传的人道主义和内疚政治

IF 0.4 Q3 CULTURAL STUDIES
C. M. Reestorff
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引用次数: 4

摘要

本文基于对丹麦流行歌手麦地那与“行动联盟”的合作、电视节目“麦地那与难民——与阿卜杜勒的接触”以及对麦地那的严厉攻击和她在社交媒体上的人道主义参与的研究。这篇文章遵循三个轨迹。首先,我建议Act Alliance利用名人宣传作为媒介,动员习惯于点对点交流的年轻instagram用户。其次,我认为梅迪纳的主张表现为一种特殊形式的内疚政治,一方面将她定位为“偶像身体”,再现了积极的西方人和被动的受害者之间的经典区别,另一方面,当她的名人身体成为代理时,挑战了这种区别。内疚的政治是至关重要的,因为麦地那和行动联盟要求承认斯堪的纳维亚人的集体内疚,即对自己处于全球不平等的接受端而感到内疚,并因此通过援助得到救赎。第三,我研究了当报纸、博客和Facebook用户相互传递信息并有效地加强对麦地那的集体羞辱时,内疚政治是如何被拒绝的。有人认为,这种羞辱是一种通过羞辱和否认麦地那的作用,并坚持认为她只是一个偶像的身体,来拒绝对受苦他人感到内疚的方式。最后,虽然这篇文章区分了罪恶感政治和针对麦地那的羞辱策略,但两者都是根据情感治理的逻辑工作的,都是试图治理谁拥有代理,以及在面对苦难时应该采取什么适当的影响。分析表明,在这种背景下,羞辱反映了一种新自由主义和以种族为中心的福利保护主义,它掩盖了自己的反难民意识形态。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Instagrammable humanitarianism and the politics of guilt
ABSTRACT This article is based on a study of the collaboration between the Danish pop singer Medina and Act Alliance, the TV-program Medina and the Refugees—Access with Abdel and the harsh attacks on Medina and her humanitarian engagement on social media. The article follows three trajectories. Firstly, I suggest that Act Alliance uses celebrity advocacy in a mediatized campaign effort to mobilize young Instagrammers accustomed to peer-to-peer communication. Secondly, I suggest that Medina’s advocacy manifests as a particular form of politics of guilt, which on the one hand positions her as an “icon-body” that reproduces the classic distinction between active Westerners and passive sufferers and on the other hand challenges this distinction when her celebrity body becomes agentic. The politics of guilt is crucial because Medina and Act Alliance ask for recognition of a collective Scandinavian guilt, i.e. guilt about being on the receiving end of global inequality and consequently redemption through aid. Thirdly, I study the ways in which the politics of guilt is rejected when newspapers, bloggers and Facebook users cross-feed each other and affectively intensify a collective shaming of Medina. This kind of shaming, it is argued, is a way of rejecting guilt towards suffering others by shaming and denying Medina agency and insisting that she is merely an icon-body. Finally, while the article distinguished between politics of guilt and the shaming strategies directed at Medina, both work according to the logics of affective governmentality, seeking to govern who has agency and what the appropriate affects in the face of suffering might be. In this context, the analysis shows, shaming reflects a neoliberal and ethnocentric welfare-protectionism that conceals its own anti-refugee ideology.
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来源期刊
CiteScore
0.80
自引率
33.30%
发文量
15
审稿时长
14 weeks
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