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ID:
133733
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| Publication |
2014.
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| Summary/Abstract |
Diaosi (??) ranked as one of the most popular Internet memes of 2012, and it continues to be popular to this day. This article analyses the origins and nature of the diaosi meme and the young men (and women) who self-mockingly describe themselves as 'losers'. The meme has led to ample speculation in the media and among Chinese academics, and while some see the meme as a relevant form of political critique, others dismiss it as indicative of a psychological malaise affecting contemporary youth. This article reviews the state of this debate about the meanings of the diaosi phenomenon, while offering a new interpretation that frames the meme in terms of Raymond Williams's notion of 'structures of feeling'. Though diaosi is a seemingly humorous and playful Internet meme, it is also one that signals young netizens' disillusionment with the apparent lack of possibilities for upward socio-economic mobility in contemporary China. This author contends that the diaosi phenomenon, though amorphous and at times contradictory, may also be considered an emergent form of affective identification through which alternative desires and forms of mobility may be imagined and enacted.
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| 2 |
ID:
193295
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| Summary/Abstract |
The term disruption has been offered as both an ethos and set of practices framed as a broad response to all manner of social and political ills. This article offers a speculative reflection on disruption as a planetary mood, and the sensory qualities of a change in politics no longer defined by governance and what is governable, but by a series of continuous experiments hedged upon the creation of new geopolitical frontiers and life forms that position all matter and contingency towards a specific kind of value tied to chaos. In thinking about the kinds of authority and legitimacy being fashioned around visions of so-called disruptive futures, I draw on materially-grounded illustrations of disruptive dispositions to examine three different arrangements of affect, feeling, and intensity being animated to give disruption its power of transmissibility and adaptability, as well as its unintuitive emphasis on disorder and ‘breaking things’ as both a moral good and unconditional response to questions concerning global conflict, crises, and instability. Ultimately, disruption as a planetary mood draws on a libidinal economy that does not bend towards justice or equity, thus warning against misanthropic commitments to collapse and the consequences of investing in a world premised on an ethos of erasure.
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