指数“冠状病毒”:COVID-19在塞尔维亚公共话语中的象征性运用

IF 0.3 Q4 ANTHROPOLOGY
M. Pišev, B. Žikić, M. Stajić
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引用次数: 1

摘要

在本文中,我们分析了COVID-19作为文化传播载体的不同方式,从而它作为其他社会文化现象的能指和这种传播的信息传递者出现。因此,本文将不观察COVID-19的卫生计划,也不观察严格意义上的流行病的社会学现象,而是将重点放在感染的文化维度上。作为一种文化现象,COVID-19感染的全球传播过程——以及病毒本身——可以被视为一种模糊的符号,通过这种符号,对现实的集体体验得以构建、交流、感知和解释。根据塞尔维亚民族学和人类学数十年的传统,对结构语义分析的改进应用,我们将COVID-19定义为文化交流的象征性手段,在这里被视为索引。这意味着上述传播是根据“A指示B”的原则组织的,其中所指A是指对疾病的隐喻和转喻使用,B是指与之相关的各种社会现象。转喻,认为现象可以看到的经典二进制的纯度和危险,因此病毒,在文化意义上,整个社会现实分为纯(仍未受污染的)和不洁净的方面,一个对应于事物的“正常”的状态,和其他指示一种明确的危险——不仅从感染,但从社会制度的崩溃和解体的公共卫生和社区。作为一个隐喻,我们观察到病毒与官方将战争话语政治工具化的关系,这取决于使用它的人以及原因,产生了关于“看不见的敌人”、战争受害者(因感染而死亡)和“(超级)英雄”(主要是卫生工作者,但也包括国家官员和其他公众人物)的不同概念。然而,2019冠状病毒病的特殊之处在于,它也可以发挥逆符号的作用,使常见的文化概念和表征被扭曲,破坏了共同的“真实”和“正常”感。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Index “Corona”: Symbolic Employment of COVID-19 in the Public Discourse in Serbia
In this paper we analyze the different ways in which COVID-19 is used as a carrier of cultural communication, whereupon it appears as a signifier of other socio-cultural phenomena and as a conveyer of messages of such communication. Accordingly, this paper will not observe health plan of COVID-19, nor the accompanying sociological phenomena of the epidemic in the strict sense of the word, but will focus instead on the cultural dimension of the infection. As a cultural phenomenon, the process of the planetary spread of COVID-19 infection – and hence the virus itself – can be viewed as an ambiguous symbol through which the collective experience of reality is constructed and communicated, perceived and interpreted. By relying on the decades-long tradition of Serbian ethnology and anthropology in the modified application of structural-semantic analysis, we define the use of COVID-19 as a symbolic means of cultural communication, here seen as indexical. This means that the said communication is organized on the principle that “A indicates B”, where the signifying A refers to the metaphorical and metonymic use of the disease, and B refers to various social phenomena related to it. As a metonymy, the considered phenomenon can be seen in the light of the classical binary division of purity and danger, whereupon the virus, in the cultural sense, divides the whole social reality into pure (still unpolluted) and impure aspects, one corresponding to the “normal” condition of things, and the other indicating a sense of explicit danger – not only from infection, but from the collapse of the social system and the disintegration of public health and community as well. As a metaphor, we observe the virus in relation to the official political instrumentalization of the discourse of warfare, which – depending on who employs it, and why – generates different notions on the “invisible enemy”, war victims (deceased as a consequence of infection) and “(super) heroes” (primarily, health workers, but also state officials and other public figures). COVID-19 is, however, peculiar because it can also play the role of an inverse sign, by which common cultural concepts and representations are perverted, destabilizing the shared sense of “real” and “normal”.
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