COVID-19 Credibility Memes
LaKesha N. Anderson / Johns Hopkins University

Anti-COVID-19 Smoothie Meme
Meme featuring an “Anti-COVID-19 Smoothie”

On April 24, 2020, social media responded to a comment made by US President Donald Trump during a press conference to address the COVID-19 pandemic. In that press conference, the president suggested that injecting disinfectants might be a potential cure for the illness. The White House issued transcript quotes the President as saying, “And then I see the disinfectant, where it knocks it out in a minute.  One minute.  And is there a way we can do something like that, by injection inside or almost a cleaning.

News organizations spent significant time discussing Trump’s suggestion. So much so that the White House Coronavirus Task Force coordinator, Dr. Deborah Birx, said the media attention was “distracting” from the communication needed around COVID-19. Manufacturers of cleaning products and health care agencies were quick to denounce the president’s suggestion. However, news anchors, manufacturing leaders, and health care officials were not the only ones responding to Trump’s statement. Social media users quickly responded by lamenting the president’s intelligence and generating memes that questioned his credibility.

Clorox K-Cup Meme
Meme featuring “Clorox K-Cups”

Memes are primarily meant to be funny and are often used as a way to publicly ridicule people or their behaviors. The hashtags #trumpmemes and #dontdrinkbleach were trending on Twitter after Trump’s press conference. Memes associated with these hashtags ranged from ridicule of the president to presenting new disinfectant products like Clorox Chewables and Lysol smoothies to political memes that depicted Democratic foes laughing over Trump’s statement or using it for political leverage in an election year.

But, why does this matter?

While President Trump is not a medical doctor, he is the primary speaker at the White House Coronavirus Task Force briefings. Trump often appears at these briefings with medical staff, including Dr. Birx and Dr. Anthony Fauci, who have long-standing credibility in the medical community. Dr. Fauci and Birx’s earned credibility may make Trump overconfident, and may cause the public to afford him credibility over a topic that he is not medically qualified to address. On the day Trump made this statement, he was joined by Dr. Birx, whose demeanor during Trump’s comments became a meme, with social media users suggesting she did not support his comments.

Dr. Birx speaking at a COVID-19 press briefing
Meme featuring Dr. Birx speaking at a COVID-19 press briefing

While a recent poll found that only 23% of Americans have a high level of trust in Trump’s public communication, there remain serious implications for Trump’s medical musings. After he touted the drugs chloroquine and hydroxycloroquine as potential treatments for COVID-19, Americans began hoarding and even consuming the medications, often causing more harm. Maryland Governor Larry Hogan reported that hundreds of people called an emergency health hotline with questions on whether they should drink disinfectants.

Credibility, whether low or high, deserved or not, is afforded to government officials. This comes with a special responsibility to the public to get the facts right. As current memes indicate, however, Trump’s credibility is in question. These memes may serve as more than an attempt at humor. They may save lives.

Image Credits:

  1. Meme featuring an “Anti-COVID-19 Smoothie” (author’s screengrab)
  2. Meme featuring “Clorox K-Cups” (author’s screengrab)
  3. Meme featuring Dr. Birx speaking at a COVID-19 press briefing

Of Bhakts, Deplorables and More: Posthuman Communities Performing Political Partisanship in the Age of Social Media
Sushant Kishore / BITS Pilani


The 2014 General elections in India and the 2016 Presidential elections in the USA shared a list of attributes, from two-terms of incumbent liberal governments to the rise of the extreme right to power. Both elections laid bare the complex virtual/real helix that constitutes the digital sensorium that is the contemporary world. Large numbers of netizens were called upon in both constituencies to join ranks with the candidates. In the case of India these groups appropriately called themselves, “Modi’s army”. Neither internet, nor politics has been the same since the 2014 elections. The internet emerged as a political tool where false truths, rumors, sentimentality and sensationalism could explode with a click and eclipse all opposition and politics became more internet marketing than polity. Campaign rhetoric and name-calling became hashtags and hashtags became social media communities.

Theoretically, at the intersection of the digital, the political and the performative, this column attempts to explore the changing terrains of politics with respect to the digital media and the performatives of communitas and political partisanship in the context of the 2014 General Election in India and the 2016 Presidential Election in the United States. The objects of interest are the posthuman social media communities that extensively participated, through multiple social media platforms, blogs, micro-blogs, etc., in the aforementioned election campaigns and continue to shower uncritical and absolute loyalty on the candidates for the highest administrative post in the two largest democracies of the world: India and United Sates of America.

The Digital-Political


Graph of Internet Penetration

Articulating, the mid-20th Century techno-human condition, Marshall McLuhan wrote –

During the mechanical age we had extended our bodies in space. Today, after more than a century of electric technology, we have extended our central nervous system itself in a global embrace, abolishing both time and space as far as our planet is concerned. (( McLuhan, M. (1964). “Introduction.” In M. McLuhan, Understanding Media : The Extension of Man. London: The MIT Press. ))

This was in the 1960s when the electronic medium had started gaining traction in the west, the television and radio had become common household furnishing. The computer had just reached its adolescence and internet was yet to be conceived. In the contingent milieu McLuhan foresaw what the future of technology had in store for humans. With the internet boom, the McLuhanian the digital sensorium expands to envelope all aspects of quotidian life. The internet is growing exponentially and covers over forty-six per cent of the world population. If technology was the extension of the central nervous system in 1960s, the internet embodies the prosthetization of consciousness itself (another Mcluhanian prophecy). A consciousness that is rhizomorphic – networked and hyperlinked with infinite others, virtual and built/stored on inconspicuous corporate servers yet personal and quantifiable with a cornucopia of information – facts, fictions, news, rumors, data, memory – easily retrievable through keyword searches. (( Lyman, Peter and Hal R. Varian, “How Much Information”, 2003. Retrieved from on 07 December 9, 2016 )) These attributes that make the silicon consciousness remarkably seductive and widely accessible to all, also evoke an impression of democratic rapture where a user has the luxury of disembodied presence and disembodied unreasoned voice. Any individual can set up a blog or a website at minimal cost and with minimal skills and social media removes even these hurdles. Social media allows and encourages (with Twitter’s 140 words microblogs) instant, knee-jerk reactions to be posted to the world without any inhibition and/or fear of intellectual confrontation. The episode of the first presidential debate best illustrates what I mean by the “luxury of disembodied presence.” Donald Trump confessed he refrained from bringing up Bill-Lewinsky because he saw Chelsea Clinton in the audience but he could uninhibitedly do so, about Hillary and several other women, on Twitter.


Trump’s Uninhibited Online Sexism

Very often the social media does indeed give “legions of imbeciles the right to speak, when they once only spoke at a bar after a wine, without harming the community.” (( Il Messaggero. (2015, June 12). Umberto Eco attacca i social: «Internet ha dato diritto di parola agli imbecilli». Retrieved December 7, 2016, from Il Messaggero: )) Within seconds the post snowballs with likes, comments, retweets, shares, reposts of like-minded individuals until the unreasoned impulsive argument/opinion starts to “#trend”. Manufacturing consent becomes easier in this digital prosthetization of the consciousness where users, through their Twitter feeds, Whatsapp, Facebook walls, and more, are constantly bombarded with information/misinformation and search engines literally froth with content manipulated with keywords, backlinks and shock-value. This is the picture – this constant wrestle of attention and distraction – that informs politics in the age of social media. Our ability to assess political candidates and make political decisions has become impetuous, conforming to the configurations of the digital milieu. “Once scuba diver[s]…. Now… [we] zip along the surface like a guy on a Jet Ski.” (( Carr, N. (2008, July). “Is Google Making Us Stupid?” The Atlantic ))

2014/2016 – Performing Political Partisanship

Performativity in this disembodied virtual space is reduced to profile pictures, tweets, retweets, blogs, posts, likes and shares. Political assemblies transform into social media communities, and political rhetoric transforms into hashtags. “Bhakts” and “deplorables” became the highest trending ‘tag’ that were used against any candidate in both constituencies. Bhakt is a Sanskrit word which means devotee. In the context of the 2014 General Elections in India, it connoted the apotheosis of Narendra Modi – the Prime ministerial candidate for the Hindu Right party, Bharatiya Janta Party (Indian People’s Party). His campaign team had mobilized an army of Twitter accounts (mostly fake) to campaign for their candidate and slander and heckle politicians and/or supporters of other parties. In a snowball effect, many supporters took the cue and took to social media to glorify their leader and bracket every other alternative as traitor, Muslim-appeaser, pseudo-secular and/or anti-national. The trend has continued even after the elections and dissenters are subjected to frequent online abuse. In November 2015, BJP’s Twitter army launched a campaign against a popular Bollywood actor who expressed his views on rising religio-cultural intolerance in India. The campaign asked people to boycott his films and the products that he endorses. Being a Muslim made his situation worse. It led to the termination of his advertising contract. Several others who have disagreed with governments policies or questioned its objectives have faced similar flak at the hands of these swarms of devotees. The situation would be reiterated with every activity. (( Pal, J. (2015). “Banalities Turned Viral: Narendra Modi and the Political Tweet.” Television and New Media, 16(4), 377-386. )) On 16th May 2014, Modi posted what would be the Golden Tweet of the year and the most retweeted tweet ever in India.


Top five tweeters during 2014 Election Campaigns


Modi’s Victory Tweet, “India has won! India’s Victory. Good times are coming.”

While the keyboard wars were largely tilted in one direction in India, the Presidential Elections in the US witnessed widespread digital campaigns. Although Donald Trump was unbeatable in his bullying and name-calling (despite a limited vocabulary), Clinton’s prognosis of Trump’s followers as “a basket of deplorables”. shocked people but quickly started trending. After a long campaign that Trump ran on lies, fear and hate, no other word could describe the people who continued to support him as one after another skeleton popped out of his closet.


Popularity Trend for #Deplorables

Filtering through claims of sexual harassment, misogynist statements, unfounded theories on migration-crime, blatant generalization of ethnic groups as criminals and terrorists, of women as sexual objects who “should be treated like shit”, the only sections of the demography Trump did not abuse in his campaign were uneducated working class/middle class white men. There were pro-Trump automated Twitter handles consistently tweeting false news and to their advantage there were groups of teenage content writers with absolutely no interest in the U.S. elections accept the attention economy it was generating. (( Tynan, D. (2016, August 24). How Facebook powers money machines for obscure political ‘news’ sites. Retrieved December 8, 2016, from The Guardian: )) Thus, Macedonian teens would spin and publish scandalous and sensational stories that would be picked up by Trump supporters and extensively retweeted or shared.


Sample Stories from Macedonian content writers

It appears in both cases that in an abundance of information and a decadence of research or critical thinking, people filter information based not on ideology or interest but on a certain kind of inertia that this information highway affects. More than creating bubbles of self-interest or self-preservation the propaganda creates communities and cults of a leader. The two years since the General Elections in India have witnessed a number of radical policy changes, some quite progressive and others outright blunders of management. The notion of dissent as akin to anti-nationalism still dominates social media discourse and the fickle nature of the medium prevents any intellectual debunking of these views. What turn will politics take once Donald Trump assumes office is still unpredictable. Unlike India, partisanship might dwindle once he starts backing out of his poll promises. On a lighter note as a cyborg completely incorporated within the Twitter ecosystem, his quips on China don’t bode well for diplomacy.

Image Credits:
1. Modi Trump
2. Internet Penetration
3. Trump’s Sexism
4. Top 5 Tweeters
5. Modi’s Victory Tweet
6. #deplorables
7. Macedonian Content Writers

Please feel free to comment.

The Scourge of Fake News
Richard Van Heertum / New York Film Academy

The Scourge of Fake News

In the wake of a party-changing presidential election or collective traumatic event, there is a tendency for bold proclamations of a sea change in the cultural milieu. In recent history, there are two rather profound examples, the short-lived incantations of a “post-ironic” age after 9/11 [ (( Randall, Eric. “The ‘Death of Irony,” and Its Many Incarnations,” The Atlantic. September 9, 2011. ))] and the rather absurd “post-racial America” discourse that followed the victory of Obama in 2008. [ (( See, for example, the NPR piece “A New ‘Post Racial’ Political Era in America” (All Things Considered, January 28, 2008), or Toure and Dyson, Michael Eric, Who’s Afraid of Post-Blackness: What it Means to Be Black Now. New York: Atria Books, 2011. ))] With the election of Donald Trump last month, a new narrative has developed, proclaiming a “post-truth” world, where fact and fiction are indistinguishable and “fake news” has sullied the public sphere beyond recognition. [ (( See Egan, Timothy, “The Post-Truth Presidency,” New York Times, November 4, 2016; Holland, Justin, “Welcome to Donald Trump’s Post-Fact America,” RollingStone, November 30, 2015; or Glasser, Susan, “Covering Politics in a ‘Post-Trust’ America,” Brooking Institute, December 2, 2016. ))]

Unlike the stories of a post-ironic or post-racial age, there appears to be less hyperbole in the more recent arguments around the inception of a “post-fact” America. In fact, there is growing empirical evidence to support these claims. One such source was BuzzFeed, which showed that fake news stories on Facebook, in some cases passed along by Russian hackers, may have fooled a rather large percentage of the electorate into voting for a man who does not appear to have their best interests at heart. They found that during the final, critical months of the campaign, 20 top-performing false election stories from hoax sites and hyperpartisan blogs generated 8,711,000 shares, reactions, and comments on Facebook, compared with 7,367,000 shares, reactions, and comments for the top 19 articles from reputable sources. [ (( Silverman, Craig, “This Analysis Shows How Fake Election News Stories Outperformed Real News On Facebook,” BuzzFeed News, 16 November 2016. ))]

Total Facebook Engagements for Top 20 Election Stories

While it is difficult to quantify the effects of inaccurate or false information on individuals voting behavior, a poll released by the PPP on December 9 provides some rather startling findings that do support a voting bloc less informed than their peers. Among the results, Trump voters were far afield of the 50% who have a favorable rating of Obama (45% unfavorable) with a mere five percent holding a favorable view of the outgoing President versus a full 90 percent who see him in a negative light. More troubling were the false beliefs they held about his presidential legacy. Under Obama, the Dow has risen from 7,946 to 19,615 and unemployment has fallen from 7.8 to 4.6 percent. A majority of Americans are aware of both facts, but not Trump voters. Among them, 39 percent say the Dow has actually dropped under Obama and 67 percent believe unemployment has risen. On top of this, 40% of Trump voters believe their candidate won the popular vote, 60% believe millions voted illegally, 73% believe George Soros is paying protestors to take to the streets post-election, and an astounding 53% have inexplicably decided that California’s electorate should not count in the popular vote tally.

Trump Voters on Who Won the Popular Vote

Trump Voters on Unemployment Rate

Trump Voters on Stock Market

The reality of the contemporary crisis of democratic legitimacy is thus clear and yet the panic surrounding the “post-truth” America fails to acknowledge the long history of both manipulative political discourse and of radical ontological skepticism. The ability to spread false information has existed for as long as modern politics but has, ironically, risen precipitously in recent years, aided by the very tools that were supposed to provide the entire world with a free and readily available “fact-checking” sources. The foundation of the new skepticism also has deep roots whose seeds rose to prominence among social critics in the 1960s, building on ideas that go all the way back to Ancient Greece. One was Marshall McLuhan, an English professor in Toronto, who predicted the coming of an “electronic age” where retribalization would initiate a world dominated more by faith, mysticism, and mythology than science and reason. A few years later, the French Situationalist Guy Debord proclaimed the arrival of a Society of the Spectacle where all human ideas and emotions are commodified and sold back to the public in a representational field that was superimposed on top of reality. Below, I briefly consider their central arguments and relevance to examining our contemporary political malaise.

Marshall McLuhan was arguably one of the most brilliant cultural critiques of the 20th century, though his popularity in academic circles has waned in the years following his death. His seminal work, Understanding Media: The Extension of Man (1962), however, rather prodigiously predicted the world we live in today. McLuhan was the first to speak of the inchoate global village, imploding time and space through modern technology that radically alters our relationship to the social, economic, and political spheres, forcing us to choose sides in the key battles of the era (like the Civil Rights Movement). McLuhan was a technological determinist who believed that major social transformation was initiated by impactful new technologies, most profoundly the book, which commenced an age of scientific, technological, and economic advancement, before the more recent “electronic age,” which was pushing back toward the Zeitgeist of the oral tradition that preceded the “literate man.”

He argued this was accompanied by a change in consciousness that made the distant near and altered the very nature of our relationship to the world around us. Among the ways media specifically affected us was his famously misunderstood “the medium is the message,” which argued that the form of new media was substantially more important in determining its social effects than the content. To McLuhan, it didn’t much matter what you watched on television as much as the fact you were watching television at all. The reason was that particular technologies altered the nature of our sense ratios, focusing attention on some while neglecting others. McLuhan believed the electronic age, with the advent of radio, television, record players and the like, was replacing book culture and what he called the “literate man” with more tribal communities where consciousness itself became simulated and the time between action and reaction shrank to the point that there was little time for contemplation and critical thinking.

In his estimation, this change was moving society from a world of detached rationality and individuality to one punctuated by retribalization and mythology, where the individual becomes subservient to the larger social whole, undermining reason in lieu of group mythology. While many at the time pointed to the cultural revolution that soon ensued, many of his ideas were still relevant and they have only become more so in the digital/internet/smart phone world of today. Among the many prognostications that have come true are clear signs of retribalization occurring in contemporary Americans society today. Facebook and social media in general allow us to codify our friendships and business associations into well-defined groups. Specialized news outlets create political insularity where many are unwilling to even consider the arguments of their ideological foes and are often openly hostile to them. New virtual communities, based more on taste and predilection, have replaced proximity or old social lines of demarcation. At the same time, aging populations hold even more steadfastly to those old identity markers seemingly dispirited and alienated by the more diverse populations that now surround them. This has not been all bad, of course, but it has drawn ideological lines in the sand that have served the rise of right wing populism in both America and across Europe. The general decline in quality of life in the West dating back to the 1970s has been redefined in this discourse by a narrative that places white as victims of affirmative action, feminism, the liberal media, the liberal elite and, more recently, Muslims, PC culture, and immigrants. Trump played on all of these narratives at once, using white resentment as the foundation to spread misinformation and lies, largely immune to truth as the very institutions that could challenge those ideas have been disparaged as biased and thus untrustworthy. The end result is that mythology replaces science and reason as the defining founts of truth and echo chambers supplant balanced, reasoned, and civil debate.

From a more Marxist/postmodern perspective, Guy Debord took these ideas even further in his 1967 work The Society of the Spectacle. In the book, Debord argued we live in a world where representations of reality had replaced reality itself and relationships between humans had been largely replaced by relationships between humans and commodities. In this new configuration, commodities have colonized social life with social relationships between people mediated through images, leading to an impoverished quality of life and a lack of authenticity that distort human perceptions, degrade knowledge, and hinder critical thought. Debord believed the new channels of knowledge production were employed to assuage reality, with the spectacle obfuscating the past, imploding it with the future into an undifferentiated, never-ending present that disarms the channels for dissent and social transformation. The vast right wing news empire perfectly fits this description, cultivating a siege mentality that dehumanizes the many others, victimizing the power elites and treating all knowledge as a battleground of perception.

Still from David Cronenberg’s Videodrome (1983)

Many are indirectly aware of these theories as channeled through the work of the famous French philosopher Baudrillard in The Matrix Trilogy [ (( See Baudrillard, Jean. Simulacra and Simulation. Ann Arbor: University of Michigan Press, 1994. ))] or the translation of McLuhan’s worldview in David Cronenberg bizarre 1983 film Videodrome. Both provide a compelling visual metaphor of a world that is not lived as much as it is relived, with the average American spending countless hours daily surfing through the hyperreal miasma of popular and celebrity culture, the manufacturing of desire in the worlds of advertising and televisions and the shift to news as infotainment. For almost every social phenomenon, there is an almost endless array of narratives that describe both its contours and potential solutions, with a readymade shield to protect us from inconvenient truths that might challenge our deeply held shibboleths.

With McLuhan, Debord, and Baudrillard, we see three related theories on how reality has been distorted into subjective pods where an individual can live cocooned, comfortably oblivious of news or information that could shatter their worldview. The result has been a dramatic increase in political insularity that cuts off the channels for dialogue and debate, of conspiracy theories that distort real world problems and solutions, and a resultant deep cynicism, all working to undermine democracy and redefine the relationship of the public to our social and political institutions. Believing is seeing today, as the documentarian Errol Morris put it, with the average American more likely to see the world through their ideological beliefs as to alter those beliefs based on the empirical world around them. With the election of Trump, we have seen the culmination of these trends, as the thin line between truth and fiction disintegrates into an epistemological jungle where just about anything can be considered true. With a President Elect who finds little reason to adhere to traditional notions of truth, no problem is too big to be washed away in a tidal wave of half-truths, lies, and mythologies, altering the very contours of our reality and, in the process, the path of our collective future.

Image Credits:

1. The Scourge of Fake News
2. Total Facebook Engagements for Top 20 Election Stories from BuzzFeed News
3. Trump Voters on Who Won the Popular Vote (author’s screen grab)
4. Trump Voters on Unemployment Rate (author’s screen grab)
5. Trump Voters on Stock Market (author’s screen grab)
6. Still from David Cronenberg’s Videodrome (1983)

Please feel free to comment.

#TrumpIsRight: The Paradox of Digital Database Histories and Collective Memory
Eric Hahn / New York University


Donald Trump, the man of the hour

The Internet has served as a catalyst for the development of interactive and shared historical archives. Websites and databases like Immigrant Nation and CNN’s iReport, have approached what can arguably be understood as the democratization not only of access to historical archives but, and more significantly, to the very creation and curation of history itself. These seemingly open databases where users can effectively craft and post their own historical fragments (be it news or life stories) from unique perspectives calls into question any cohesive, teleological readings of history. While this fragmented and personalized approach to history is seemingly effective in the destabilization and questioning of dominant and often problematic historical narratives, the promise of purely democratic and multifaceted database approaches to history raises alternative and significant questions. This brief article intends to explore the progress and limitations of this digital database approach not merely in its ability to offer central spaces for collective and personal histories, but additionally in regards to the possibility or impossibility of generating “believable” and “substantial” histories. By analyzing the aforementioned sites/databases, one can begin to deconstruct and question the often over-sentimentalized prospect of participatory and democratic constructions of history and collective memory via new and emerging media.

Both iReport and Immigrant Nation function as repositories of “lived” experience. By providing basic information (e.g. name, email address, etc.) or simply linking to a source via hashtag (#CNNiReport) users are invited to post newsworthy items in the case of iReport or personal accounts of emigrating to the United States in the case of Immigrant Nation. While these two sites differ dramatically in terms of business structure (iReport being a for-profit endeavor) this difference ultimately factors little into the nature of the material stocking the databases. Indeed, a quick review of current CNN iReport stories reveals contentious and clearly unmoderated headlines at odds with the traditional fare offered by “the most trusted name in news” such as, “Will Black Lives Matter Team Up with Isis to Stop the Republican National Convention?” and a short, clearly doctored, video titled “Unexpected Jihad” in which a child on a playground explodes. While this lack of moderation seems contradictory, Devon Bissonette rightly suggests, “As long as advertising is linked to user views, media companies have a vested interest in pushing users to generate inflammatory versus informative content, as long as the former proves more salable” (394). [ (( Bissonette, Devan. “A Digital Democracy or Twenty-First-Century Tyranny? CNN’s iReport and the Future of Citizenship in Virtual Spaces.” DIY Citizenship: Critical Making and Social Media. Ed. Matt Ratto and Megan Boler. Cambridge: MIT Press, 2014. 385-401. ))]


“Unexpected Jihad,” a CNN iReport video with clearly doctored content

In essence, both for-profit and not-for-profit models can be understood as utilizing fairly loose modes of moderation (of course this varies by website) albeit based on fundamentally different motives: for-profit to generate views, not-for-profits to allow for as many disparate voices to be heard as possible. Hidden within this seemingly revolutionary model in which moderation is limited or non-existent, lies a problematic paradox. In analyzing approaches to database histories that are wholly user moderated, or not moderated at all, any conception of historical “truth” is itself an impossibility. Admittedly, one could argue that historiography is a process of negotiated and mediated readings of reality therefore “truth” is inherently a problematic word. But, such an understanding ignores the fact that traditionally generated histories can theoretically be deconstructed through questioning and contextualizing the source(s) of specific histories. In essence, even problematic historical narratives can be traced (some more effectively than others) and through this process of investigation, inverted, reformulated, or challenged. Conversely, the allowable anonymity of the Internet acts as both a cloaking device for the source of the historical fragment thus problematizing deconstruction and simultaneously a means of separating the creator of a historical narrative from the consequences of such a narrative. Such an approach to wholly democratic databases can be dismissed as too pessimistic, but in briefly pointing to a seemingly innocent post on Immigrant Nation (see below), one can begin to understand the grounds for this critique.

An Immigrant Nation post: complication or experimentation?

In a post titled, “bjfdbj” by Edgar, we learn of someone who emigrated from Guatemala to the U.S. to escape civil war. Interestingly, the post itself has a picture of a carrot, followed by a seemingly random string of text. While this is certainly nothing alarming or offensive it does pose some important questions. Are the incoherent aspects of this post simply a result of a genuine user having difficulties manipulating the interface or is this perhaps a user who is simply testing or playing with the interface itself? This of course would precede the question: if this is a user simply testing or playing with the interface, can the history documented be given any credence? Again, one can assert that history is fundamentally polylogical and relative but, the anonymity afforded through digital mediation negates any possibility of tracing contextual threads that might allow for the deconstruction of the specific historical discourse. This argument points to a paradox. The Internet has allowed for disparate groups or individuals to connect and share personal or collective histories effectively questioning and destabilizing dominant historical narratives, but, the very medium that enables such a connection fundamentally problematizes the histories generated by its users. As such, the pluralization of the archives’ nomos — the law of the archive and the authority to archive [ (( Pinchevski, Amit. “Archive, Media, Trauma.” On Media Memory: Collective Memory in a New Media Age. Ed. Motti Neiger, Oran Meyers, and Eyal Zandberg. Palgrave Macmillan UK, 2011. 253-264. ))] — fractures any tenuous points of contact between truth and history even as it allows for a more diverse and inclusive approach to historiographical practice.

What is significant when analyzing this paradox is not necessarily the loss of grand historical narratives as such, but rather the reverberations of this destabilization. In “Past Indiscretions: Digital Archives and Recombinant History,” Steve Anderson argues that beyond the possibility of total and encyclopedic approaches to history, the significance of the digital and collective approach is the existence of “recombinant histories.” [ (( Anderson, Steve. “Past Indiscretions: Digital Archives and Recombinant History.” Transmedia Frictions: The Digital, the Arts, and the Humanities. Ed. Marsha Kinder and Tara McPherson. Berkeley: University of California Press, 2014. 100-114. ))] Anderson suggests, “A more provocative historiographical argument is posited in the premise of the apparatus that encourages audience members to lie—to pose as someone other than themselves—in order to generate alternative histories” (110). Anderson expounds the democratic possibility of challenging dominant histories but what is at stake here is not simply the existence of dominant historical narratives — which should indeed be questioned — but additionally the very notion of historical “truth” as relevant at all. One need only turn to contemporary political discourse to witness this (post)modern, Baudrillardian mode of existence. Specifically, presidential hopeful Donald Trump fairly recently claimed, “Hey, I watched when the World Trade Center came tumbling down. And I watched in Jersey City, New Jersey where thousands of people were cheering as that building was coming down.” [ (( Taibbi, Matt. “America is Too Dumb for TV News.” Rolling Stone. Rolling Stone Magazine, 25 Nov. 2015. ))] Vehemently argued as a fictional account by most accredited media and news outlets, this alternative history has no doubt generated concurrent reports even leading to the creation of the hashtag #TrumpIsRight. The pseudo-news website InfoWars dedicated a page to scrolling user generated histories — much like iReport’s “database” — detailing these “celebratory displays” in agreement with Trump’s arguably false historical narrative. [ (( Watson, Steve. “I Live in Jersey and Trump is Right: Muslims Did Celebrate on 9/11 in NJ… We Saw It!” InfoWars. Free Speech Systems, LLC. 24 Nov. 2015. ))] As such, Trump’s account, although largely contested, is also forcefully supported through digital “eyewitness” channels whose users fundamentally disavow contrary reports as biased or false.


Eyewitness testimonies reported via Twitter

In essence, the digital archive functions in an interesting way. Rather than envisioning it as a Foucauldian heterotopic paradigm where “time is accumulated but not lived,” we can begin to conceive of this digital approach as “an eminently social practice, a veritable living memory” (254). [ (( Pinchevski, Amit. “Archive, Media, Trauma.” On Media Memory: Collective Memory in a New Media Age. Ed. Motti Neiger, Oran Meyers, and Eyal Zandberg. Palgrave Macmillan UK, 2011. 253-264. ))] It is in this vein that Pinchevski argues that this process of digital and user generated historical archives returns the notion of “collective memory” to a kind of pure existence as “the remembering community and the collective will to remember” (256). [ (( Pinchevski, Amit. “Archive, Media, Trauma.” On Media Memory: Collective Memory in a New Media Age. Ed. Motti Neiger, Oran Meyers, and Eyal Zandberg. Palgrave Macmillan UK, 2011. 253-264. ))] While one can indeed approach these digital databases as forms of unmediated collective memory, Pinchevski ignores or misinterprets the results of these newly generated mass histories (collective memories). Specifically, collective memory and history itself has reached a stage of pure simulacra. No longer do grand historical narratives exist to be deconstructed and analyzed, but rather, the digital database, in all its democratic potentiality, has indeed served to destabilize and democratize collective memory and history. In this new egalitarian model, all history exists in a dual state: unquestionably true and absolutely false with no room in between.

Image Credits:

1. Donald Trump
2. “Unexpected Jihad” from CNN iReport
3. “bfjdbj” from Immigrant Nation
4. Eyewitness testimonies reported via Twitter

Please feel free to comment.