(This is part III of a series of essays on meme theory, all published on this site. Part I is called They Say That We Can’t Meme: Politics of Idea Compression. Part II is entitled Rude Awakening: Memes as Dialectical Images)
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Live blogs are a popular format for covering crises, breaking news, politics, or sports events. Despite their popularity among journalists and the public, the format has also been subject to scholarly debate regarding the conflict between immediacy versus credibility, resulting in a high degree of uncertainty for producers and consumers. Journalists cope with this paradox by performing discourse: imposing valid and persuasive representations of the social world. One way to do so is by the use and representation of sources. In this paper, we uncover the performative discourse of live blogs through possible patterns of sourcing and discursive strategies among a range of live blogs and the way journalists cope with the mix of speed and uncertainty. Based on a quantitative content analysis of nine Dutch live blogs, we conclude that journalists follow the same conventions and routines as regular (online) articles. Despite the possibilities for polyvocality (more and different voices in live blogs) due to the accessibility by social media, journalists choose predominantly formal sources and report their speech predominantly in a direct way.
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In their attempts to offer visitors meaningful experiences in historical churches, museums are increasingly experimenting with augmented reality. Arguing that an augmented reality experience should be counted as a material event in its own right, I focus on the aesthetic strategies employed in two augmented reality experiences. The first is an augmented virtuality installation that was presented in the Old Church in Amsterdam (Netherlands). The second concerns a HoloLens experience hosted by St. Peter’s Church in Leuven (Belgium). Drawing on the work of Gernot Böhme (2017) and undertaking a sensory auto-ethnography, I demonstrate how bodily sensations in these augmented reality experiences altered my affective involvement with the church spaces. I found that strategies of defamiliarisation and fragmentation affected my disposition, effectively personalising the perceptional relationship between the church as an authoritative institution and myself in the role as the visitor. Building on recent discussions on museums’ function in society, I also discuss the potential of augmented reality experiences to play on a multitude of meanings, and particularly, in staging dispositions that move away from universal truths.
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