The selfie has emerged as one of the most globally recognizable images and is embroiled in both popular culture and scholarly debates, without a consensus in sight. It is one of the foremost ways in which individuals decode expectations of hegemonic subjectivity and encode their identities in accordance with or subversion of those codes as determined by the many intricacies of the selfie.
Over the last decade, Twitter has become one of the main communication channels for the Norwegian Police Service about ongoing events. Every police district has an official Twitter account staffed from their emergency control rooms.
This article focuses on the representation of ethnic diversity in multicultural emojis. Multicultural emojis are interpreted in this study as a neoliberal represen-tation of diversity that has reincorporated white supremacist ideology traits, namely color classification, and the Vitruvian Man body design.
“If representational visibility equals power, then almost-naked young white women should be running Western culture.” Peggy Phelan’s witty quote perfectly sums up the imbalance between in_visibility and (political) agency.
This article investigates debates on visualizations of the Kankurang and offers a new conceptualization of the interrelation of processes of heritagization and in_visibility. “Kankurang” refers both to an initiatory rite of the Mandinka ethnic group associated with the circumcision of young males as well as the spirit at its center.
