Studies into affective publics often involve textual communication. However, emotive communication is increasingly visual. This study zooms in on the representation of the suffering other in seven re-workings of the Alan Kurdi photographs that resonated significantly on Instagram. Chouliaraki’s concept of post-humanitarian solidarity in The Ironic Spectator (2013) is used as a theoretical framework to analyse the content of re-worked images and their post captions. Her concept outlines how distant sufferers tend to be rendered invisible due to the self-reflexive nature of contemporary solidarity. This self-reflexivity gets in the way of solidarity for others unlike us. The study found that, although the sufferer is visually present in almost all re-worked images, the suffering is ‘replaced’ by emotions or political views of the creators. Both Chouliaraki’s ‘distant other’ as well as Markham’s similar other are ways to visually (re)construct the tragedy of Alan Kurdi and the refugee crisis in general. This study adds to this an understanding of how Instagram users, while visually constructing a similar or distant other, also write themselves – often their personal feelings – into such images. Their public, other Instagram users, engages in self-reflexivity by liking such re-workings, aligning with the communicated emotions or political views conveyed. In this way, the platform ‘like feature’ intensifies the self-reflexive nature of contemporary solidarity.
DOCUMENT
Online social networks produce a visuality that reflects the attention economy governing this space. What is seen becomes elevated into prominence by networked publics that ‘perform’ affective expressions within platform affordances. We mapped Twitter images of refugees in two language spaces - English and Arabic. Using automated analysis and qualitative visual analysis, we found similar images circulating both spaces. However, photographs generating higher retweet counts were distinct. This highlights the impact of affective affordances of Twitter — in this case retweeting — on regimes of visibility in disparate spheres. Representations of refugees in the English language space were characterized by personalized, positive imagery, emphasizing solidarity for refugees contributing to their host country or stipulating innocence. Resonating images in the Arabic space were less personalized and depicted a more localized visuality of life in refugee camps, with an emphasis on living conditions in refugee camps and the efforts of aid organizations.
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Studying images on social media introduces several challenges that relate to the size of datasets and the different meaning-making grammars of social visuality; or as aptly pointed out by others in the field, it means ‘studying the qualitative on a quantitative scale’. Although cultural analytics provides an automated process through which patterns can be detected in large numbers of images, this methodology doesn’t account for other modalities of the image than the image itself. However, images circulating social media can (and should) be analyzed on the level of their audience as the latter is co-creating the meaning of images. Bridging the study of platform affordances and affect theory, this paper presents a novel methodology that repurposes Facebook Reactions to infer collective attitudes and performative emotional expressions vis á vis images shared on the large Syrian Revolution Network public page (+2M). We found visual patterns that co-occur with certain collective combinations of buttons, displaying how socio-technical features shape the discursive frameworks of online publics.
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