ABSTRACT This article is based on a study of the collaboration between the Danish pop singer Medina and Act Alliance, the TV-program Medina and the Refugees—Access with Abdel and the harsh attacks on Medina and her humanitarian engagement on social media. The article follows three trajectories. Firstly, I suggest that Act Alliance uses celebrity advocacy in a mediatized campaign effort to mobilize young Instagrammers accustomed to peer-to-peer communication. Secondly, I suggest that Medina’s advocacy manifests as a particular form of politics of guilt, which on the one hand positions her as an “icon-body” that reproduces the classic distinction between active Westerners and passive sufferers and on the other hand challenges this distinction when her celebrity body becomes agentic. The politics of guilt is crucial because Medina and Act Alliance ask for recognition of a collective Scandinavian guilt, i.e. guilt about being on the receiving end of global inequality and consequently redemption through aid. Thirdly, I study the ways in which the politics of guilt is rejected when newspapers, bloggers and Facebook users cross-feed each other and affectively intensify a collective shaming of Medina. This kind of shaming, it is argued, is a way of rejecting guilt towards suffering others by shaming and denying Medina agency and insisting that she is merely an icon-body. Finally, while the article distinguished between politics of guilt and the shaming strategies directed at Medina, both work according to the logics of affective governmentality, seeking to govern who has agency and what the appropriate affects in the face of suffering might be. In this context, the analysis shows, shaming reflects a neoliberal and ethnocentric welfare-protectionism that conceals its own anti-refugee ideology.

中文翻译：

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Instagram可能的人道主义与内of的政治

摘要本文是基于丹麦流行歌手麦地那（Medina）与行为联盟（Act Alliance），电视节目麦地那（Medina）和难民之间的合作研究的结果–与阿卜杜勒（Abdel）的接触以及对麦地那的严厉袭击及其在社交媒体上的人道主义参与。文章遵循三个轨迹。首先，我建议法治联盟在一场调解运动中利用名人倡导来动员习惯于点对点交流的年轻Instagram用户。其次，我建议麦地那的倡导表现为一种特殊的罪恶政治形式，一方面将她定位为“偶像身体”，再现了活跃的西方人和被动的受苦者之间的经典区别，另一方面挑战了这种区别。当她的名人身体变得迷人时。内的政治至关重要，因为麦地那和行为联盟要求承认斯堪的纳维亚的集体内，即对全球不平等的接受端感到内，并因此通过援助进行救赎。第三，我研究了报纸，博主和Facebook用户相互交叉喂食并情感上加剧麦地那的集体耻辱时，拒绝罪恶政治的方式。有人认为，这种羞辱是一种通过羞辱和否认麦地那代理机构并坚持认为她只是一个标志性人物而拒绝对他人痛苦的罪恶感的方法。最后，虽然文章区分了罪恶政治和针对麦地那的羞辱策略，但两者都是根据情感政府的逻辑进行的，寻求控制谁拥有代理权，以及面对苦难可能产生的适当影响。分析表明，在这种情况下，羞辱反映了新自由主义和以民族为中心的福利保护主义，掩盖了自己的反难民意识形态。