Archived Tweets / Research Data
Codes & Themes w/wo Theoretical Memos
(derived through a process of inductive, qualitative, data analysis)
#BrandProcterAndGambleAlways
#CampaignHashtagLikeAGirl
https://www.youtube.com/watch?v=5yLXrWLvwAo
#LiteralMessagingPersuasionAdvertising
Context #TheoryFemvertising https://www.theguardian.com/lifeandstyle/2015/oct/12/femvertising-branded-feminism And https://dlib.bc.edu/islandora/object/bc-ir:107483/datastream/PDF/ ? And #TheorySociologyRecuperation "'recuperation' [...] was a means of describing how the ideas of radical social movements are taken up but emptied of their political force and tied back to normative notions" (Akane Kanai and Rosalind Gill, p.13): Hoad-Reddick, Kate, 'Pitching the Feminist Voice: A Critique of Contemporary Consumer Feminism' (2017). Electronic Thesis and Dissertation Repository. 5093. https://ir.lib.uwo.ca/etd/5093 #TheoryPerformativeCommodityFeminism [Wikipedia]
Supplementary #EDUAUUniversityOfNewSouthWalesUNSWNoelaDavis "Judith Butler's theory of the constitution of subjectivity conceptualizes the subject as a performative materialization of its social environment. In her theory Butler utilizes Louis Althusser's notion of interpellation, and she critiques the constitutive paradoxes to which its tautological framing leads. Although there is no pre-existing subject, as it is constituted in the turn to the interpellative hail, Butler nonetheless theorizes a guilt and compulsion acting on an 'individual' that compels his or her turn to answer the hail. There is a price to pay for subjectivity in Butler's schema: the reprimand of the interpellative law that punishes at the same time as it constitutes. But a return to Althusser's text finds that he does not rely so much on coercion and guilt in his explanation of the subject's answer to the hail. Althusser can instead be read as suggesting that we are already an instantiation and enactment of power-ideology and, to paraphrase Michel Foucault, are already the principle of our own 'subjection.' This contests the notion that we are in any way compelled to submit to an external, punitive force to become subjects. As subjects, we are always-already the embodiment of the field of society-power-ideology (p.881). ... The potential of interpellation as the basis for a performative theory of subjectivity lies in its being a naming that constitutes the subject it so names. There is no subject before this naming; that is, interpellation does not describe a pre-existing or given subject which then internalizes or appropriates its subjectifying conditions. Instead, interpellation gives an account of the genesis of the subject; that is, of the subject as an already subjectified, and thus social, being. In The Psychic Life of Power, Butler examines Althusser's scenario of interpellation, aiming to give a 'symptomatic' reading of his text, a reading that will show the 'invisible' within it (Butler 1997b, 113). The scene of interpellation that Butler critiques in Althusser describes a hailing that transforms 'individuals into subjects' (Althusser 1971, 174). In his example, a policeman in the street calls out 'Hey, you there!' The mysterious qualities of this call are revealed as Althusser observes that the one so hailed turns around in response, and 'nine times out of ten it is the right one' who turns. In turning, the respondent 'becomes a subject' by recognizing that 'the hail was 'really' addressed to him' (174-75; original emphasis). In her reading, Butler highlights the enigmatic nature of such a suggestion, noting the 'paradoxical' elements of these processes of subject-formation (subjectivation) (Butler 1997b, 1). This arises because, in describing this scene, we must speak as if there is something that responds and turns to answer the hail, yet because interpellation constitutes the subject, there is no subject-no 'who'--to hear and respond to the call. In giving this account we must thus 'refer to what does not yet exist' (4), and are confronted with the difficulty of explaining what turns to answer, how 'it' recognizes the call, and why it turns (p.882)." Noela Davis (2012). 'Subjected Subjects? On Judith Butler's Paradox of Interpellation.' Hypatia 27(4): 881-897. [academic source] #JournalHypatia #IRLPhilosopherLouisAlthusser i.e. #TheoryInterpellation #IRLPhilosopherJudithButler, #IRLPhilosopherMichelFoucault And #TheoryPerformativeSocialEnvironmentMaterialization #1997_ThePsychicLifeOfPower #TheorySubjectivation
Context #TheoryFemvertising https://www.theguardian.com/lifeandstyle/2015/oct/12/femvertising-branded-feminism And https://dlib.bc.edu/islandora/object/bc-ir:107483/datastream/PDF/ ? And #TheorySociologyRecuperation "'recuperation' [...] was a means of describing how the ideas of radical social movements are taken up but emptied of their political force and tied back to normative notions" (Akane Kanai and Rosalind Gill, p.13): Hoad-Reddick, Kate, 'Pitching the Feminist Voice: A Critique of Contemporary Consumer Feminism' (2017). Electronic Thesis and Dissertation Repository. 5093. https://ir.lib.uwo.ca/etd/5093 #TheoryPerformativeCommodityFeminism [Wikipedia]
Supplementary #EDUAUUniversityOfNewSouthWalesUNSWNoelaDavis "Judith Butler's theory of the constitution of subjectivity conceptualizes the subject as a performative materialization of its social environment. In her theory Butler utilizes Louis Althusser's notion of interpellation, and she critiques the constitutive paradoxes to which its tautological framing leads. Although there is no pre-existing subject, as it is constituted in the turn to the interpellative hail, Butler nonetheless theorizes a guilt and compulsion acting on an 'individual' that compels his or her turn to answer the hail. There is a price to pay for subjectivity in Butler's schema: the reprimand of the interpellative law that punishes at the same time as it constitutes. But a return to Althusser's text finds that he does not rely so much on coercion and guilt in his explanation of the subject's answer to the hail. Althusser can instead be read as suggesting that we are already an instantiation and enactment of power-ideology and, to paraphrase Michel Foucault, are already the principle of our own 'subjection.' This contests the notion that we are in any way compelled to submit to an external, punitive force to become subjects. As subjects, we are always-already the embodiment of the field of society-power-ideology (p.881). ... The potential of interpellation as the basis for a performative theory of subjectivity lies in its being a naming that constitutes the subject it so names. There is no subject before this naming; that is, interpellation does not describe a pre-existing or given subject which then internalizes or appropriates its subjectifying conditions. Instead, interpellation gives an account of the genesis of the subject; that is, of the subject as an already subjectified, and thus social, being. In The Psychic Life of Power, Butler examines Althusser's scenario of interpellation, aiming to give a 'symptomatic' reading of his text, a reading that will show the 'invisible' within it (Butler 1997b, 113). The scene of interpellation that Butler critiques in Althusser describes a hailing that transforms 'individuals into subjects' (Althusser 1971, 174). In his example, a policeman in the street calls out 'Hey, you there!' The mysterious qualities of this call are revealed as Althusser observes that the one so hailed turns around in response, and 'nine times out of ten it is the right one' who turns. In turning, the respondent 'becomes a subject' by recognizing that 'the hail was 'really' addressed to him' (174-75; original emphasis). In her reading, Butler highlights the enigmatic nature of such a suggestion, noting the 'paradoxical' elements of these processes of subject-formation (subjectivation) (Butler 1997b, 1). This arises because, in describing this scene, we must speak as if there is something that responds and turns to answer the hail, yet because interpellation constitutes the subject, there is no subject-no 'who'--to hear and respond to the call. In giving this account we must thus 'refer to what does not yet exist' (4), and are confronted with the difficulty of explaining what turns to answer, how 'it' recognizes the call, and why it turns (p.882)." Noela Davis (2012). 'Subjected Subjects? On Judith Butler's Paradox of Interpellation.' Hypatia 27(4): 881-897. [academic source] #JournalHypatia #IRLPhilosopherLouisAlthusser i.e. #TheoryInterpellation #IRLPhilosopherJudithButler, #IRLPhilosopherMichelFoucault And #TheoryPerformativeSocialEnvironmentMaterialization #1997_ThePsychicLifeOfPower #TheorySubjectivation
[553]
@RoxanneSevey [name pseudonymized] [ontology] [02]: Gustafsson #demarit: Cam'on babe! #TaasMennään
#välikysymys
#perussuomalaiset #putin #pakolaiset #newyear #persut #trump #eduskunta #politiikka #kokoomus
#woke-Sanna Marin #vasemmisto #hallitus #pentulive
ruotsia Hjallis osaa
suomella pärjää myös Uudellamaalla [URL redacted]
"Gustafsson demarit: Cam'on babe! Here we go again
interpellation
Basic Finns Putin refugees newyear bastards Trump parliament politics coalition
woke-Sanna Mari's left-wing government puppy live
Hjallis knows swedish
In Finland, Uusimaa can also do well"
#TheoryInterpellation
[3]
@DaltonNeuman [name pseudonymized] [ontology] : #Democrats #liberal #blm #LiberalismIsAMentalDisorder #woke #feminists [URL redacted]
#ReasoningFallacyAppealToTraditionValues
Context this image is a #CharacterisationDerivativeWorkCoOption. The original, full-frame illustration shows a #MetaphorVersusSideBySideDiptych comparison of a mother and her daughter. This version has been cropped significantly. The illustration was created by #CaricaturistLaineyMolnar [forum] Unlike this cropped version, the original presents a positive interpretation, where "Me at age 31" represents a contemporary, #NarrativeValuesCosmopolitan and #PoliticsLiberalismLiberalWorldview as contrasted with the depiction of a #PhenomnRoleMarriageHousewife and #PhenomnRoleFamilyMother as per "My mom at age 31" reference. The implication is that the change is the positive consequence of changing attitudes and presumably, the impact of #CauseFeminismWomensLiberationMovementWLM
Addendum #IRLSociologistAndreasReckwitz "instead of constructing an antagonistic clash between various cultures (and their cultural patterns), I would like to argue that in late modernity we witness a much more antagonism between what I call, 'regimens of culturalisation': not cultures facing off against each other but, more fundamentally two contrary conceptions of what culture means, and therefore two contrary formers, which the cultural sphere is organised. In late modernity a wide-ranging, culturalisation of 'the social' is taking place, however it has two forms, that are very different from each other: Culturalisation1 as I would like to call it, can be observed as a culturalisation of forms of life and sort of global cultural market: here cultural good compete for the subjects who are striving for individual self-realisation. This is what I would call #TheoryHyperculture. Culturalisation2 is a different regimen. This culturalisation aims at collectives, and sets them up as communities sharing an identity and a set of morals. It employs, a strict inside/outside dualism, and follows the model of homogeneous communities created as 'imagined communities': this constellation I would call #TheoryCulturalEssentialism. #TheoryModernityLate (and #TheoryModernityLiquid as defined by #IRLSociologistZygmuntBauman) is marked by conflict between these two regimens of culturalisation, which has led to a contradictory constellation of opening and closure." (transcript of video extract running from 4:03 to 5:36). https://www.mmg.mpg.de/342842/online-lecture-2019-02-27-reckwitz See pages 14-15 in Reckwitz, A. and V. A. Pakis (2021). 'The End of Illusions: Politics, Economy, and Culture in Late Modernity'. Cambridge, UK, Polity Press Cambridge, UK. [Worldcat] In some senses, this conceptualisation of 'hyperculture' and 'cultural essentialism' feels reminiscent of #IRLSociologistFerdinandTonnies' #TheorySociologySocialRelationshipsGesellschaft (individual oriented, business and commerce dominate) and #TheorySociologySocialRelationshipsGemeinschaft (group oriented, tradition dominates) http://folksonomy.simonperkins.co.uk/?permalink=72 Also #IRLHistoricalFigureEmileDurkheim Given this, Tonnies' theory was directed towards understanding the transformation from the pre-urban to the urban, not late modernity as per Reckwitz theorisation. Interestingly, the conceptualisation provides some explanation for antagonism towards #TheoryGlobalisation, exemplified by the #OtheringElitesGlobal caricaturisation as proffered by #PoliticsConservatismSocialSoCon.s Reckwitz's point about: "subjects who are striving for individual self-realisation", might tie into #IRLPhilosopherLouisAlthusser's #TheoryInterpellation (this needs to be explored further). Additionally, #IRLScholarTimothySnyder's #TheoryPoliticsOfInevitability https://www.youtube.com/watch?v=Eghl19elKk8&t=87s feels reminiscent of (at least how Reckwitz explains it), Fukuyama's #1992_TheEndOfHistoryAndTheLastMan theory.
#IRLSociologistMaxWeber, #IRLScientistPoliticalSamuelHuntington #1996_TheClashOfCivilizations #MetaphorSpatialContainerOpenClosed #IRLScientistPoliticalYoshihiroFrancisFukuyama #IRLScientistPoliticalShmuelEisenstadt / #TheoryModernitiesMultiple [academic source] #IRLScholarDanielLerner [Wikipedia] #IRLSociologistAlexInkeles #IRLSociologistPeterWagner https://www.youtube.com/watch?v=GphbeoJowwE&t=255s #IRLPhilosopherJeanFrancoisLyotard #IRLSociologistEdwardShils [Wikipedia]
Context this image is a #CharacterisationDerivativeWorkCoOption. The original, full-frame illustration shows a #MetaphorVersusSideBySideDiptych comparison of a mother and her daughter. This version has been cropped significantly. The illustration was created by #CaricaturistLaineyMolnar [forum] Unlike this cropped version, the original presents a positive interpretation, where "Me at age 31" represents a contemporary, #NarrativeValuesCosmopolitan and #PoliticsLiberalismLiberalWorldview as contrasted with the depiction of a #PhenomnRoleMarriageHousewife and #PhenomnRoleFamilyMother as per "My mom at age 31" reference. The implication is that the change is the positive consequence of changing attitudes and presumably, the impact of #CauseFeminismWomensLiberationMovementWLM
Addendum #IRLSociologistAndreasReckwitz "instead of constructing an antagonistic clash between various cultures (and their cultural patterns), I would like to argue that in late modernity we witness a much more antagonism between what I call, 'regimens of culturalisation': not cultures facing off against each other but, more fundamentally two contrary conceptions of what culture means, and therefore two contrary formers, which the cultural sphere is organised. In late modernity a wide-ranging, culturalisation of 'the social' is taking place, however it has two forms, that are very different from each other: Culturalisation1 as I would like to call it, can be observed as a culturalisation of forms of life and sort of global cultural market: here cultural good compete for the subjects who are striving for individual self-realisation. This is what I would call #TheoryHyperculture. Culturalisation2 is a different regimen. This culturalisation aims at collectives, and sets them up as communities sharing an identity and a set of morals. It employs, a strict inside/outside dualism, and follows the model of homogeneous communities created as 'imagined communities': this constellation I would call #TheoryCulturalEssentialism. #TheoryModernityLate (and #TheoryModernityLiquid as defined by #IRLSociologistZygmuntBauman) is marked by conflict between these two regimens of culturalisation, which has led to a contradictory constellation of opening and closure." (transcript of video extract running from 4:03 to 5:36). https://www.mmg.mpg.de/342842/online-lecture-2019-02-27-reckwitz See pages 14-15 in Reckwitz, A. and V. A. Pakis (2021). 'The End of Illusions: Politics, Economy, and Culture in Late Modernity'. Cambridge, UK, Polity Press Cambridge, UK. [Worldcat] In some senses, this conceptualisation of 'hyperculture' and 'cultural essentialism' feels reminiscent of #IRLSociologistFerdinandTonnies' #TheorySociologySocialRelationshipsGesellschaft (individual oriented, business and commerce dominate) and #TheorySociologySocialRelationshipsGemeinschaft (group oriented, tradition dominates) http://folksonomy.simonperkins.co.uk/?permalink=72 Also #IRLHistoricalFigureEmileDurkheim Given this, Tonnies' theory was directed towards understanding the transformation from the pre-urban to the urban, not late modernity as per Reckwitz theorisation. Interestingly, the conceptualisation provides some explanation for antagonism towards #TheoryGlobalisation, exemplified by the #OtheringElitesGlobal caricaturisation as proffered by #PoliticsConservatismSocialSoCon.s Reckwitz's point about: "subjects who are striving for individual self-realisation", might tie into #IRLPhilosopherLouisAlthusser's #TheoryInterpellation (this needs to be explored further). Additionally, #IRLScholarTimothySnyder's #TheoryPoliticsOfInevitability https://www.youtube.com/watch?v=Eghl19elKk8&t=87s feels reminiscent of (at least how Reckwitz explains it), Fukuyama's #1992_TheEndOfHistoryAndTheLastMan theory.
#IRLSociologistMaxWeber, #IRLScientistPoliticalSamuelHuntington #1996_TheClashOfCivilizations #MetaphorSpatialContainerOpenClosed #IRLScientistPoliticalYoshihiroFrancisFukuyama #IRLScientistPoliticalShmuelEisenstadt / #TheoryModernitiesMultiple [academic source] #IRLScholarDanielLerner [Wikipedia] #IRLSociologistAlexInkeles #IRLSociologistPeterWagner https://www.youtube.com/watch?v=GphbeoJowwE&t=255s #IRLPhilosopherJeanFrancoisLyotard #IRLSociologistEdwardShils [Wikipedia]
[1889]