互动仪式链视角下网络表情包的情感动员——以“帝吧出征FB”为例
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摘要
网络群体性事件中人们所使用的表情包不仅能够帮助网民参与社会公共事务,还能传播群体情感、反映社会现实。表情包以视觉符号再现各种表情、动作及姿态,直击人的视觉感官,激发人的情感反应,唤起个体情绪,集聚集体情感。研究认为表情包虽然是一种非语言符号,但它在网络动员中可以通过生产替身来代替人的真实肉身实现身体的虚拟在场。人的主体也就脱离肉体进入表情包生产的替身中,同其他群体进行身体互动、感知在场的环境和氛围,分享各自的情感体验并进行情感互动与情感共享,满足了群体互动仪式开展的相关要素。表情包的本质功能为情感表达,因此在互动仪式中网络表情包能够进行群体的情感动员。表情包唤起的情感正义的动力机制为情感动员提供源源不断的情感能量,并通过情绪感染与情感展演等策略使群体成员达到情感共鸣、情感共振、情感愉悦的效果;表情包塑造的情感共同体能够维系群体的情感纽带、促进群体团结,最后建构出情感记忆以存储仪式的情感能量,成为群体的象征物并不断进行自我进化,以此焕发持久的生命力。
The digital memes people use in cyber activities not only can help them participate in social public affairs,but also gather individual sentiment to shape group emotions so as to reflect social reality. The digital memes,as kinds of visual symbols,are able to reproduce different facial expressions,actions,postures of human beings which can directly strike their visual senses,stimulate emotional reactions,evoke individual sentiment and aggregate collective emotions. This paper holds that although digital memes are nonverbal symbols,they can realize virtual physical presence of people by producing substitutes to replace their real bodies in cyber activities. Thus,the subject of people departs from the flesh and goes into the substitutes produced by digital memes,physically interacting with other groups,perceiving the environment in the situation as well as sharing their emotional experience,which satisfy the elements of interaction ritual chains. The essential function of digital memes is to express emotion,therefore,in interaction ritual chains,digital memes can mobilize the emotion of groups. The dynamic mechanism of emotional justice evoked by digital memes helps providing constant emotional energy for emotional mobilization,and achieves emotional resonance and pleasure among group members by strategies like emotional appeals and emotional performance. The emotional community shaped by digital memes can promote maintain the group's emotional bond and group unity. Finally,the emotional energy of the ritual is stored by emotional memory constructed,which becomes the symbol of the group and constantly evolves itself so that it gains lasting vitality.
The digital memes people use in cyber activities not only can help them participate in social public affairs,but also gather individual sentiment to shape group emotions so as to reflect social reality. The digital memes,as kinds of visual symbols,are able to reproduce different facial expressions,actions,postures of human beings which can directly strike their visual senses,stimulate emotional reactions,evoke individual sentiment and aggregate collective emotions. This paper holds that although digital memes are nonverbal symbols,they can realize virtual physical presence of people by producing substitutes to replace their real bodies in cyber activities. Thus,the subject of people departs from the flesh and goes into the substitutes produced by digital memes,physically interacting with other groups,perceiving the environment in the situation as well as sharing their emotional experience,which satisfy the elements of interaction ritual chains. The essential function of digital memes is to express emotion,therefore,in interaction ritual chains,digital memes can mobilize the emotion of groups. The dynamic mechanism of emotional justice evoked by digital memes helps providing constant emotional energy for emotional mobilization,and achieves emotional resonance and pleasure among group members by strategies like emotional appeals and emotional performance. The emotional community shaped by digital memes can promote maintain the group's emotional bond and group unity. Finally,the emotional energy of the ritual is stored by emotional memory constructed,which becomes the symbol of the group and constantly evolves itself so that it gains lasting vitality.
引文
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[19]林成文.图像、情感与视觉修辞——论“画如修辞”和“情感范型”对当下视觉文化研究的启发.云南社会科学,2017,1:174-179.
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[23]王潇,李文忠,杜建刚.情绪感染理论研究述评.心理科学进展,2010,8:1236-1245.
[24] M. L. Hoffman. How Automatic and Representational is Empathy,and Why. Behavioral and Brain Sciences,2002,25:38-39.
[25] D. Cohen,J. Strayer. Empathy in Conduct-disordered and Comparison Youth. Developmental Psychology,1996,32:988
[26]杨国斌.引言-英雄的民族主义粉丝.国际新闻界,2016,11:25-32.
[27]毛新青.虚拟世界的仪式狂欢——网络突发事件中的个体自由与社会控制.山东社会科学,2011,8:63-66.
[28]亨利·伯格森.笑与滑稽.乐爱国译.广州:广东人民出版社,2000:122-124.
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[30] J. W. Carey. Communication as Culture,Revised Edition:Essays on Media and Society. Routledge,2008:5.
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[2]杨国斌.情之殇:网络情感动员的文明进程.传播与社会学刊,2017,40:75-104.
[3]刘涛.语图论:语图互文与视觉修辞分析.新闻与传播评论,2018,1:28-41.
[4]岳璐,袁方琴.突发公共事件传播中网络动员的基本态势与运作机制.湖南师范大学社会科学学报,2014,4:145-151.
[5]西德尼塔罗.运动中的力量,吴庆宏译.南京:译林出版社,2005:149.
[6]白淑英,肖本立.新浪微博中网民的情感动员.兰州大学学报(社会科学版),2011,5:60-68.
[7]杨国斌.悲情与戏谑:网络事件中的情感动员.传播与社会学刊,2009,9:39-66.
[8]陈相雨,丁柏铨.抗争性网络集群行为的情感逻辑及其治理.中州学刊,2018,2:166-172.
[9]朱力,曹振飞.结构箱中的情绪共振——治安型群体性事件的发生机制.社会科学研究,2011,4:83-89.
[10]郭小安,王木君.网络民粹事件中的情感动员策略及效果——基于2002-2015年191个网络事件的内容分析.新闻界,2016,7:52-58.
[11]李玉立.模因理论视野下表情包的生成、传播与动员.重庆:重庆大学硕士学位论文,2017:40.
[12]苗言.网络事件情感动员的非语言符号.青年记者,2018,2:25-26.
[13]刘汉波.表情包文化:权力转换下的身体述情和身份建构.云南社会科学,2017,1:180-185; 188.
[14]肖伟胜.作为青年亚文化现象的网络语言.社会科学研究,2008,6:190-195.
[15]唐宏峰,尹倩文.自拍、朋友圈与表情包——网络图像的政治.文学与文化,2017,1:46-56.
[16]田维钢,张仕成.群体传播时代的传播风险及其成因分析.当代传播,2017,5:20-23.
[17]谭文芳.网络表情符号的影响力分析.求索,2011,10:202-204.
[18]刘涛.美图秀秀:我们时代的“新身体叙事”.创作与评论,2015,12:92-94.
[19]林成文.图像、情感与视觉修辞——论“画如修辞”和“情感范型”对当下视觉文化研究的启发.云南社会科学,2017,1:174-179.
[20] R. Fan,J. Zhao,Y. Chen,et al. Anger Is More Influential than Joy:Sentiment Correlation in Weibo. PLoS One,2014,9(10):e110184.
[21]兰德尔·柯林斯著.互动仪式链.北京:商务印书馆,2012:162; 87; 128.
[22]刘涛.情感抗争:表演式抗争的情感框架与道德语法.武汉大学学报(人文科学版),2016,5:102-113.
[23]王潇,李文忠,杜建刚.情绪感染理论研究述评.心理科学进展,2010,8:1236-1245.
[24] M. L. Hoffman. How Automatic and Representational is Empathy,and Why. Behavioral and Brain Sciences,2002,25:38-39.
[25] D. Cohen,J. Strayer. Empathy in Conduct-disordered and Comparison Youth. Developmental Psychology,1996,32:988
[26]杨国斌.引言-英雄的民族主义粉丝.国际新闻界,2016,11:25-32.
[27]毛新青.虚拟世界的仪式狂欢——网络突发事件中的个体自由与社会控制.山东社会科学,2011,8:63-66.
[28]亨利·伯格森.笑与滑稽.乐爱国译.广州:广东人民出版社,2000:122-124.
[29]鲍曼.共同体.南京:江苏人民出版社,2003:6.
[30] J. W. Carey. Communication as Culture,Revised Edition:Essays on Media and Society. Routledge,2008:5.
[31]莫里斯·哈布瓦赫.论集体记忆.毕然,郭金华译.上海:上海人民出版社,2002:36-41.