我们生产一个,我们生产所有

Q1 Social Sciences
Joseph Packer, Ethan Stoneman
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引用次数: 2

摘要

希拉里·克林顿(Hillary Clinton)和凯蒂·佩里(Katy Perry)为了永生而喝被谋杀儿童的血,巴拉克·奥巴马(Barack Obama)和汤姆·汉克斯(Tom Hanks)参与了性交易和猥亵儿童,一群撒旦崇拜者在幕后控制着全球事件。这是QAnon(一种右翼民粹主义阴谋论)背后的核心思想,它在美国和全球政治中达到了与其独特性相称的饱和程度。尽管《QAnon》取得巨大成功的部分原因一定在于政治上的不信任和认识论上的不确定性,但另一部分原因在于它利用了一种技术支持的修辞解释学模式。本文主要关注后者,认为QAnon的追随者中存在一种神秘的阅读和写作倾向,主要是与特朗普总统有关,并且通过数字文化互动和网络互联网平台的蜿蜒管道使业余“产品使用”成为可能。当然,这并不是说任何QAnon的参与者都精通深奥写作的历史,只是说QAnon作为一种话语似乎严重依赖于编码和解码的交流策略,这种策略与深奥的解释学非常相似,但它在社交媒体上发挥作用。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Where We Produce One, We Produce All
Hillary Clinton and Katy Perry drink the blood of murdered children to live forever, Barack Obama and Tom Hanks participate in the sex trafficking and molestation of children, and a cabal of Satan worshippers control global events from behind the scenes. This is the central, animating idea behind QAnon, a right-wing populist conspiracy theory that has achieved a level of saturation in American and global politics (in)commensurate with its peculiarity. Although part of the reason for QAnon's enormous success must reside in widespread conditions of political distrust and epistemological uncertainty, another part consists in its exploitation of a technologically enabled mode of rhetorical hermeneutics. This article focuses on the latter, arguing that there exists a tendency among QAnon followers to read and write esoterically, primarily in relation to President Trump, and to do so via the amateur “produsage” made possible by a serpentine pipeline of digital-cultural interactivity and networked internet platforms. This is not to say, of course, that any QAnon participant is versed in the history of esoteric writing, only that QAnon as a discourse appears to rely heavily on a communicative strategy of encoding and decoding that bears strong resemblance to an esoteric hermeneutic, but one played out across social media.
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来源期刊
Cultural Politics
Cultural Politics Social Sciences-Cultural Studies
CiteScore
1.20
自引率
0.00%
发文量
19
期刊介绍: Cultural Politics is an international, refereed journal that explores the global character and effects of contemporary culture and politics. Cultural Politics explores precisely what is cultural about politics and what is political about culture. Publishing across the arts, humanities, and social sciences, the journal welcomes articles from different political positions, cultural approaches, and geographical locations. Cultural Politics publishes work that analyzes how cultural identities, agencies and actors, political issues and conflicts, and global media are linked, characterized, examined, and resolved. In so doing, the journal supports the innovative study of established, embryonic, marginalized, or unexplored regions of cultural politics. Cultural Politics, while embodying the interdisciplinary coverage and discursive critical spirit of contemporary cultural studies, emphasizes how cultural theories and practices intersect with and elucidate analyses of political power. The journal invites articles on representation and visual culture; modernism and postmodernism; media, film, and communications; popular and elite art forms; the politics of production and consumption; language; ethics and religion; desire and psychoanalysis; art and aesthetics; the culture industry; technologies; academics and the academy; cities, architecture, and the spatial; global capitalism; Marxism; value and ideology; the military, weaponry, and war; power, authority, and institutions; global governance and democracy; political parties and social movements; human rights; community and cosmopolitanism; transnational activism and change; the global public sphere; the body; identity and performance; heterosexual, transsexual, lesbian, and gay sexualities; race, blackness, whiteness, and ethnicity; the social inequalities of the global and the local; patriarchy, feminism, and gender studies; postcolonialism; and political activism.
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