65 resultados para Fandom


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Parody accounts are prevalent on Twitter, offering irreverent interpretations of public figures, fictional characters and more. These accounts post comments framed within the context of their fictional universes or stereotypes of their subjects, responding in-character to topical events. This article positions parody accounts as a ritualised social media practice, an extension of fan practices and irreverent Internet culture. By providing a typology of parody accounts and analysing the topicality of selected parody accounts’ tweets, the research examines how these accounts contribute to topical discussions. In-character framing of topical comments allows parody accounts to offer original interpretations of breaking news that receive more attention than their other tweets. The presence and longevity of parody accounts underline the importance of humour on social media, including within news and topical coverage.

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Had it been published a decade earlier, Hip-hop Japan might have been cited as a good example of the kind of multi-sited ethnography George Marcus (1998) proposes. Hip-hop Japan is a critical study of cultural globalisation. It presents as much theoretical interpretation, discussions of Japanese popular culture in general, and reviews of formulations of the Japanese self by Japanese scholars, as it does of Japanese hip-hop per se. In fact, the latter is relatively thinly described, as Condry’s project is to demonstrate how Japanese hip-hop’s particularities are made up from a mix of US hip-hop, Japanese modes of fandom, contestatory uses of the Japanese language and the specific logics of the Japanese popular music recording industry. The book journeys into these worlds as much as it does into the world of Japanese hip-hop.

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This thesis analyses the implications for football cultures of the profound socio-economic changes that Brazil has experienced in the last decade. It explores two major impacts: the economic boom of the domestic football sector, and the large-scale adoption of new technologies in fans' activities. The study identified a new phase of football culture in Brazil, characterised by the domination of market logics and intense commercialisation. The empirical findings also showed that new technologies are changing how supporters coordinate activities that challenge the gentrification of the game.

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In this multi-screen installation, iconic male characters from Hollywood films are reconfigured to create infinitely looping scenes of running; trapping the characters in a kind of Nietchzen eternal recurrence. Stemming primarily from my investigation into anxiety as a shared social experience, the carefully edited, looped, and rotoscoped characters become avatars or surrogates for myself, and for the viewer. Through this editing, they are caught in a space of relentless confusion and paranoia – they run with, and from, anxiety. They are never caught by any unseen pursuers, but are equally unable to catch up to any unseen goal. These figures act as models of masculinity, they are objects of identification and emulation. Simultaneously, as celebrities, they are also fictions of the media sphere, both real and ethereal, they are impossible to grasp. In this duality, the work also references cinema’s tangled conflation of character and celebrity identity. It examines the subjective and intersubjective engagements we can have with popular culture, and the way that these engagements can as strategies to ‘make sense’ of social experiences. The work was exhibited in the Carriageworks space of ‘You Imagine What You Desire’, the 19th Biennale of Sydney.

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I wouldn’t necessarily consider myself a meme scholar outright; rather, the memes within my research have emerged from studying everyday practices and cultures of social media, within political and topical discussions, as well as popular culture and fandom contexts. This piece is an extension of ideas that have come out of my recent work around the “irreverent internet” (in the first and last of the blatant plugs, see this [sorry, paywall] and this). I’ve used this term as a descriptor for how play and silliness are popular strategies for the coverage and presentation of the topical and the mundane online. Here, I am especially focusing on playful and irreverent engagement with issues, events, and breaking news, where irony, sarcasm, parody, satire, snark, and more, are important framing devices on social media. While my work (and this post) generally falls on the side of “nice” irreverence, these approaches are also applicable for meaner, vindictive, hateful, offensive, and vitriolic comments. These include meme communities dealing in racist attitudes and content or various hashtags and related comments which promote racist, far-right views and/or denote contexts rife with abuse and harassment — and not just the Gamergate example. This is not positioning trolling as a single practice or intent, either— see Whitney Phillips’ work...

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Master in Literature and Literary Science

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Dissertação apresentada à Escola Superior de Comunicação Social como parte dos requisitos para obtenção de grau de mestre em Audiovisual e Multimédia.

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Female sport fans make up ~40% of all North American big league sport fans. However, female sport fans make up only 20% of all fantasy sport participants. This study asked: why is there an under-representation of female participation in fantasy sports? In order to answer this question, 35 female sport fans who do not participate in fantasy sports were separated into five focus groups to provide the data necessary for this study. Seven themes emerged to explain why there is an under-representation of female participation in fantasy sports: lack of time, their friends do not play, negative associations, control versus escape, sport statistics, team versus player allegiances, and males acting as gatekeepers. Finally, four recommendations were made for those marketing fantasy sports to female sport fans: increase the overall awareness of fantasy sports, promote the social aspects of fantasy sports, streamline fantasy sports, and promote the ease of use.

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Limited academic attention has been given to the nexus between corruption in soccer and its impact on fandom. Consequently, the purpose of this qualitative study was to better understand the lived experiences of highly identified soccer fanatics living through this era of match fixing in the sport. Social networking site Twitter was utilized to recruit participants from three continents – Africa, Europe, and North America – based on submissions to the site in response to a perceived fix from a high-profile March, 2013 match. A total of 12 semi-structured interviews were conducted with highly identified soccer fans in accordance with Funk and James’ (2001) Psychological Continuum Model (PCM). Despite the majority of participants feeling skepticism about the purity of soccer today, half of the participants’ fandom remained unchanged in the face of perceived match fixing. Directions for future research and recommendations are considered and discussed.

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Thèse écrite grâce au financement du Fonds Québécois de la Recherche sur la Société et la Culture (FQRSC)

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Fan culture is a subculture that has developed explosively on the internet over the last decades. Fans are creating their own films, translations, fiction, fan art, blogs, role play and also various forms that are all based on familiar popular culture creations like TV-series, bestsellers, anime, manga stories and games. In our project, we analyze two of these subculture genres, fan fiction and scanlation. Amateurs, and sometimes professional writers, create new stories by adapting and developing existing storylines and characters from the original. In this way, a "network" of texts occurs, and writers step into an intertextual dialogue with established writers such as JK Rowling (Harry Potter) and Stephanie Meyer (Twilight). Literary reception and creation then merge into a rich reciprocal creative activity which includes comments and feedback from the participators in the community. The critical attitude of the fans regarding quality and the frustration at waiting for the official translation of manga books led to the development of scanlation, which is an amateur translation of manga distributed on the internet.  Today, young internet users get involved in conceptual discussions of intertextuality and narrative structures through fan activity. In the case of scanlation, the scanlators practice the skills and techniques of translating in an informal environment. This phenomenon of participatory culture has been observed by scholars and it is concluded that they contribute to the development of a student’s literacy and foreign language skills. Furthermore, there is no doubt that the fandom related to Japanese cultural products such as manga, anime and videogames is one of the strong motives for foreign students to start learning Japanese. This is something to take into pedagogical consideration when we develop web-based courses. Fan fiction and fan culture make it ​​possible to have an intensive transcultural dialogue between participators throughout the world and is of great interest when studying the interaction between formal and informal learning that puts the student in focus

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The football World Cup is the greatest multicultural sporting extravaganza of modern times. The notion of post-fandom tries to capture the ways in which fans now participate in and engage in self-aware and reflexive strategies to obtain their desired outcomes from attendance at or viewing such major events. This illustrated photo-essay on the World Cup looks at the experiences and behaviour of fans in three countries, Scotland, Germany and Australia, during the tournament with a view to extending our understanding of the relationships between fans and others temporarily interested in the World Cup and the promoters of such mega-events. It argues that the participants brought a wide range of expectations to the tournament and engaged in highly flexible and innovative approaches to ensure that they gained the maximum benefit, individually and collectively, from the experience.

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Within the discipline of community psychology there is debate as to the dimensions underlying the construct psychological sense of community (PSOC). One of the few theoretical discussions is that of McMillan and Chavis (1986), who hypothesized four dimensions: Belonging; Fulfillment of Needs; Influence; and Shared Connections. Discussion has also emerged in the literature regarding the role of identification within PSOC. It has been suggested that differences in PSOC may be understood in terms of the degree to which members identify with their community (Fisher & Sonn, 1999). However, few studies have explored the place of identification in PSOC. In addition, while PSOC has been applied to both communities of interest and geographical communities, little research has looked in depth at PSOC within communities of interest. The current study therefore explored PSOC in science fiction fandom, a community of interest with membership from all over the world, by means of a questionnaire distributed at an international science fiction convention (N = 359). In an endeavor to clarify the underlying dimensions of PSOC, the questionnaire included several measures of PSOC, and measures of identification with the community. Results showed that science fiction fandom reported high levels of PSOC. Support emerged for McMillan and Chavis' (1986) four dimensions of PSOC, with the addition of a fifth dimension, that of Conscious Identification. These results, and implications for PSOC research, are discussed.

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Two glaring omissions in the research on sports fans are on women fans and on how people become fans. In this paper we begin to address both of these issues by examining how women become fans of Australian rules football (AFL). From data generated in single-person and focus group interviews with women AFL supporters conducted in Victoria and NSW, we use their accounts to map-out four ways in which they became fans. We show that at the heart of each of these paths to fandom are the close ties that the women formed in their social networks – either as children through their kin, or later in life through others that entered their networks. Women become fans, we argue, because of the strong social ties that they have with people who are existing fans.