individuals identify with characters and shows in the complex area of serial television and intermedial spectatorship is offered by Benjamin Brojakowski's ( 2015 ) ‘Spoiler alert: understanding television enjoyment in the social media era’. 6 The Sam and Diane question is how
important thing’.4 The final phase in the battle for hegemony within the Irish republican sphere centred on the control and appropriation of traditional forms of activism and the political messages they communicated. éirígí and RNU sought to re-mould or update extant republican activist media practices reflecting the changing nature of the sphere and the complex relationship between the Internet, social media and the mass media. However, by prioritizing lifeworld activism and linking it to the virtual world, dissenting republican groups, in their nascent state
The exhibition's opening coincided with the shock election of Donald Trump as President in the United States. The Daily Mirror featured Vaucher's image (see Figure 8.11 ), Oh America! on its front cover, having been alerted to its widespread adoption as a meme on social media platforms. The publicity this generated meant the gallery incidentally received an added influx of visitors. Figure 8.11 Gee Vaucher
process of sperm donation. It draws on online and social media materials, as well as other texts, in which men who donate sperm for the purposes of assisted reproduction articulate their sense of the meaning of this process, and considers responses to the revelation of sperm donation from people both known and unknown to the donor. These responses show how sperm donation as a form of intimate labour in which a man also parts with somatic material produced by his body, and involving negotiated journeys, is managed and talked about. In this chapter I argue that responses
justify their morally dubious practices, bolster the industry’s status and stave off proposed regulation. Recent high-profile issues such as phone hacking and greater condemnation of discriminatory content (aided by social media) has put the press on the defensive. Combined with the enduring conservative character of much of the British media, many journalists have eagerly assumed positions as self-styled guardians of free speech, appropriating terminology from the current culture war. The history of the British press across the last century and a half has exemplified a
As David Kilcullen would have it, contemporary terrorism is often a key element in what he defines as ‘hybrid’ warfare. The new social media, the old mass media, increasing urbanization throughout the world and the proximity of the major cities to vital waterways have helped to create situations in which new wars combine guerrilla warfare, urban guerrilla tactics, terrorism and the adroit use of the media to pose challenges that are difficult to defeat. Leftist conflicts in Central and South America, the Middle East, and India and Pakistan offer illustrations.
imperviousness to economic pressures, it is unsurprising that social media has not yet transformed Ireland’s traditional media. Moreover, the small size of constituencies and the continued importance of candidates mean that Ireland has yet to have an election where social media would be truly influential. Nonetheless, it is remarkable to discover, as we did, that social media has had virtually no impact on coverage of Irish elections. Actually, rather than a change in the economics of the media, which it is as a bare minimum, social media appears more as an exogenous factor
Recently in Bristol, the rights and liberties of LGBT+ communities have collided with the traditions and beliefs of, predominantly, faith communities. On social media the narrative has quickly become polarised. At a time when strong leadership feels critical yet absent, politicians and programmers point to one another to take responsibility for regulation. The discourse continues to play out in the everyday and communities who look to statutory and sector agencies for clarity have been left confused, frustrated and wanting. Using scenarios that have arisen within our inner-city community arts centre as case studies, this chapter explores the everyday challenges of intersectionality approaches in defining and defending free speech. Drawing on influences including programmer and activist Richard Stallman’s distinction between ‘free’ and ‘open’, we seek to establish a set of ‘Free Speech Principles’ to assist in navigating intersectional contradictions of the Equality Act 2010. Analysing examples of ‘free speech’ within today’s political and social media landscape and comparing these to historical examples of civil rights movements that have disrupted traditional power structures, it asks if today’s weaponisation of free speech is free at all and explores what might be missing of the human among the law and the algorithm. Finally, it refines the principles of our programmers and lawmakers to provide greater clarity for everyday discourse, hoping to develop a simple toolkit for clarifying how organisations and programmers might respond in order to uphold our collective freedom of expression.
This collection interrogates the representation of humanitarian crisis and catastrophe, and the refraction of humanitarian intervention and action, from the mid-twentieth century to the present, across a diverse range of media forms: traditional and contemporary screen media (film, television and online video) as well as newspapers, memoirs, music festivals and social media platforms (such as Facebook, YouTube and Flickr). The book thus explores the historical, cultural and political contexts that have shaped the mediation of humanitarian relationships since the middle of the twentieth century. Together, the chapters illustrate the continuities and connections, as well as the differences, which have characterised the mediatisation of both states of emergency and acts of amelioration. The authors reveal and explore the significant synergies between the humanitarian enterprise, the endeavour to alleviate the suffering of particular groups, and media representations, and their modes of addressing and appealing to specific publics. The chapters consider the ways in which media texts, technologies and practices reflect and shape the shifting moral, political, ethical, rhetorical, ideological and material dimensions of international humanitarian emergency and intervention, and have become integral to the changing relationships between organisations, institutions, governments, individual actors and entire sectors.
Drawing on materials from the medieval period to the twenty-first century, Reading: a cultural practice explores how concepts of reading change according to historical and social context. Combining a history of reading with insights drawn from critical theory, the book argues that reading is always implicated in ideology, and that reading is especially linked to religious and educational structures. Examining a variety of texts and genres, including books of hours, Victorian fiction, the art and literature of the Bloomsbury Group, and contemporary social media sites, the opening chapters give an overview of the history of reading from the classical period onwards. The discussion then focuses on the following key concepts: close reading, the common reader, reading and postmodernism, reading and technology. The book uses these areas to set in motion a larger discussion about the relationship between professional and non-professional forms of reading. Standing up for the reader’s right to read in any way that they like, the book argues that academia’s obsession with textual interpretation bears little relationship to the way that most non-academic readers engage with written language. As well as analysing pivotal moments in the history of reading, the book puts pre-twentieth-century concepts of reading into dialogue with insights derived from post-structuralism, psychoanalysis, and deconstruction. This means that as well as providing a history of reading, the book analyses such major preoccupations in reading theory as reading’s relation to visual culture, how reading is taught in schools, and feminist and queer reading practices.