ABSTRACT

Using the example of the Twitter feed #MeToo, this paper argues that CDS, in its task to understand more about how social media can offer ways for voices to challenge ideologies from below, needs to explore the ideas of ‘nodes’ (KhosraviNik, M. (2017b). Right wing populism in the west: Social media discourse and echo chambers. https://www.researchgate.net/profile/Majid_Khosravinik/publications) and ‘echo chambers’ in greater detail. Though #MeToo did provide an ideological challenge, I show how it is also discursively chaotic and partly driven by influencers who may have a range of other motivations to align with the moral capital in the feed. At another level, #MeToo is highly nodal in terms of affect and moral conviction. These features can be understood in regard to nodal power of affective connectivity (Papacharissi, Z. (2015). Affective publics and structure of storytelling: Sentiment, events and mediality. Information, Communication and Society, 19(3), 307–324. https://doi.org/10.1080/1369118X.2015.1109697) and also in terms of major shifts in accepted norms of debating politics and society driven by social media. I consider what this means for CDS in relation to identifying discourses and discovering ideology in the social media landscape.

摘要

本文以 Twitter 订阅源#MeToo 为例，认为 CDS 的任务是更多地了解社交媒体如何为声音提供从下方挑战意识形态的方式，需要探索“节点”的想法（KhosraviNik，M . (2017b). 西方的右翼民粹主义：社交媒体话语和回声室。https://www.researchgate.net/profile/Majid_Khosravinik/publications）和“回声室”更详细。尽管#MeToo 确实提供了一种意识形态挑战，但我展示了它是如何在话语上混乱的，并且部分是由可能有一系列其他动机来与饲料中的道德资本保持一致的影响者驱动的。在另一个层面上，#MeToo 在情感和道德信念方面非常重要。这些特征可以根据情感连接的节点功率来理解（Papacharissi, Z. (2015)）。信息、通信与社会，19 (3​​), 307–324。https://doi.org/10.1080/1369118X.2015.1109697）以及社交媒体推动的政治和社会辩论的公认规范的重大转变。我认为这对于 CDS 对识别话语和在社交媒体领域发现意识形态意味着什么。