3,375 research outputs found

    Endogenous measures for contextualising large-scale social phenomena: a corpus-based method for mediated public discourse

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    This work presents an interdisciplinary methodology for developing endogenous measures of group membership through analysis of pervasive linguistic patterns in public discourse. Focusing on political discourse, this work critiques the conventional approach to the study of political participation, which is premised on decontextualised, exogenous measures to characterise groups. Considering the theoretical and empirical weaknesses of decontextualised approaches to large-scale social phenomena, this work suggests that contextualisation using endogenous measures might provide a complementary perspective to mitigate such weaknesses. This work develops a sociomaterial perspective on political participation in mediated discourse as affiliatory action performed through language. While the affiliatory function of language is often performed consciously (such as statements of identity), this work is concerned with unconscious features (such as patterns in lexis and grammar). This work argues that pervasive patterns in such features that emerge through socialisation are resistant to change and manipulation, and thus might serve as endogenous measures of sociopolitical contexts, and thus of groups. In terms of method, the work takes a corpus-based approach to the analysis of data from the Twitter messaging service whereby patterns in users’ speech are examined statistically in order to trace potential community membership. The method is applied in the US state of Michigan during the second half of 2018—6 November having been the date of midterm (i.e. non-Presidential) elections in the United States. The corpus is assembled from the original posts of 5,889 users, who are nominally geolocalised to 417 municipalities. These users are clustered according to pervasive language features. Comparing the linguistic clusters according to the municipalities they represent finds that there are regular sociodemographic differentials across clusters. This is understood as an indication of social structure, suggesting that endogenous measures derived from pervasive patterns in language may indeed offer a complementary, contextualised perspective on large-scale social phenomena

    Ludotopia

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    Where do computer games »happen«? The articles collected in this pioneering volume explore the categories of »space«, »place« and »territory« featuring in most general theories of space to lay the groundwork for the study of spatiality in games. Shifting the focus away from earlier debates on, e.g., the narrative nature of games, this collection proposes, instead, that thorough attention be given to the tension between experienced spaces and narrated places as well as to the mapping of both of these

    Coloniality and the Courtroom: Understanding Pre-trial Judicial Decision Making in Brazil

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    This thesis focuses on judicial decision making during custody hearings in Rio de Janeiro, Brazil. The impetus for the study is that while national and international protocols mandate the use of pre-trial detention only as a last resort, judges continue to detain people pre-trial in large numbers. Custody hearings were introduced in 2015, but the initiative has not produced the reduction in pre-trial detention that was hoped. This study aims to understand what informs judicial decision making at this stage. The research is approached through a decolonial lens to foreground legacies of colonialism, overlooked in mainstream criminological scholarship. This is an interview-based study, where key court actors (judges, prosecutors, and public defenders) and subject matter specialists were asked about influences on judicial decision making. Interview data is complemented by non-participatory observation of custody hearings. The research responds directly to Aliverti et al.'s (2021) call to ‘decolonize the criminal question’ by exposing and explaining how colonialism informs criminal justice practices. Answering the call in relation to judicial decision making, findings provide evidence that colonial-era assumptions, dynamics, and hierarchies were evident in the practice of custody hearings and continue to inform judges’ decisions, thus demonstrating the coloniality of justice. This study is significant for the new empirical data presented and theoretical innovation is also offered via the introduction of the ‘anticitizen’. The concept builds on Souza’s (2007) ‘subcitizen’ to account for the active pursuit of dangerous Others by judges casting themselves as crime fighters in a modern moral crusade. The findings point to the limited utility of human rights discourse – the normative approach to influencing judicial decision making around pre-trial detention – as a plurality of conceptualisations compete for dominance. This study has important implications for all actors aiming to reduce pre-trial detention in Brazil because unless underpinning colonial logics are addressed, every innovation risks becoming the next lei para inglĂȘs ver (law [just] for the English to see)

    How to Be a God

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    When it comes to questions concerning the nature of Reality, Philosophers and Theologians have the answers. Philosophers have the answers that can’t be proven right. Theologians have the answers that can’t be proven wrong. Today’s designers of Massively-Multiplayer Online Role-Playing Games create realities for a living. They can’t spend centuries mulling over the issues: they have to face them head-on. Their practical experiences can indicate which theoretical proposals actually work in practice. That’s today’s designers. Tomorrow’s will have a whole new set of questions to answer. The designers of virtual worlds are the literal gods of those realities. Suppose Artificial Intelligence comes through and allows us to create non-player characters as smart as us. What are our responsibilities as gods? How should we, as gods, conduct ourselves? How should we be gods

    THE ARCHEOLOGY OF MORALS TOWARDS A PHENOMENOLOGY OF MORAL RESPONSIBILITY IN EMMANUEL LEVINAS

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    1noThe Archaeology of Morals: Towards a Phenomenology of Moral Responsibility in Emmanuel Levinas is an attempt to explore and investigate the origins of moral rationality by phenomenologically analysing the components of responsibility. It is an inquiry into the archaeology of moral sensibility through a phenomenology of responsibility and as responsibility is the essential structure and constituent element of subjectivity in Levinas, in order to explain its conceptual foundations and to reinstate its sources and grammar, two significant contributions of Levinas’ predecessors are relied upon viz., the Kantian notion of respect, and the Husserlian intersubjective notion of empathy. Though this research principally analyses and contextually interprets the major works of Levinas, the research is also extended to explore the works of Kant and Husserl concerning their contribution both to explicate their interconnectedness and to highlight their relevance for Levinasian moral imaginations. The task undertaken in this phenomenological debate is therefore, threefold: firstly, to see how the notion of respect in Kantian moral metaphysics serves as the rational foundation of responsibility in Levinas; secondly, to argue how the intersubjective concept of empathy in self-other encounter gives birth to the idea of moral responsibility that is emblematic of Levinasian moral reasoning; thirdly, to re-present this novel moral responsibility as an essential structure of subjectivity to found the grammar of morality. One of the central concerns of this research is to explore how the epistemic function of intersubjective moral emotion of empathy can perform a normative function in responsibility whose metaphysical foundation can be traced back to the notion of respect. In other words, it is an attempt to redefine responsibility as of substitutional identification with the Other, making responsibility the spine of moral reasoning and explicit elaboration of subjectivity. The entire project is conceived in three parts spread into 8 chapters. Part I, entitled Juxtaposing Kant and Levinas consists of two chapters whose intent is threefold: first of all, by placing Kant and Levinas side by side, Chapter - 1 Levinas Face to Face with Kant, makes an attempt to argue that there is a possibility to stitch several important connections between these two otherwise irreconcilable and apparently antagonistic thinkers. Placing the central themes of Kantian and Levinasian precepts in pairs there emerges a common philosophical ground to understand the claims of each of them for their merit independently and to build the strategy for the further discussions by analysing the sameness and the differences of their thoughts interdependently. Secondly, in Chapter - 2, Proximity and Distance: Kant and Levinas, an attempt is made to appreciate the proximity and the distance that can be discerned between these two gigantic moral philosophers of two different epochs. Levinas’ philosophy of alterity is not only compatible with Kant’s philosophy of practical reason; it complements it in the form of a phenomenological elaboration. While the phenomenological mode of presentation differs sharply from Kant’s formalism, the principle of responsibility to the other expressed by Levinas can be derived from the categorical imperative. Undoubtedly, several of the characteristics of Kantian morality are incorporated in the ethical edifice of Levinas. Thirdly, to open up a phenomenology of responsibility based on these connections to propose a novel moral archaeology in Levinas by analysing the moral relations of Self and Other in the triad of subjectivity alterity and intersubjectivity. Part II - Moral Relations of Self and Other in Levinas analyses and elaborates in four chapters the self and other relations in Levinas. It is an investigation of the crucial moral concepts of Subjectivity, Alterity and Intersubjectivity which constitute the fabric of Levinasian moral edifice. In Chapter -3, entitled Selfhood and Subjectivity in Levinas, what is argued is that the question of morality is inseparably linked to the essential human distinctiveness and that the relations of self and other are at the heart of Levinas’ moral philosophy. As the relation of self to other assumes central place in his moral edifice, the ethical character of selfhood and its intimate relation to the alterity of other person is significant. Ethics, or in other words, our responsibility to the Other, is part of our subjectivity. Chapter -4 Otherness and Alterity in Levinas inscribes the essential existential problematic par excellence of Levinas viz., the question of the Other. Levinas’ phenomenology of the Other rooted in the Other’s irreducible strangeness and an invitation to the most intimate and radical responsibility for the Other. Instead of reducing the Other to the Same, Levinas calls us to celebrate the infinity of the Other in his radical alterity. Chapter - 5 Intersubjectivity: The self in the Other explores the notion of intersubjectivity in its origin, growth and subsequent development in the history of the phenomenological tradition. The purpose of this chapter is twofold: to define the concept of intersubjectivity as it evolved in the history of philosophy and to show how the moral sentiment of empathy is closely related to intersubjectivity. In Chapter -6, entitled Levinasian Intersubjectivity: The Other-In-Me, an attempt is made to see how Levinas compliments and completes Husserlian intersubjectivity. If Husserlian intersubjectivity, in its entire structure, development and purpose was epistemic, Levinasian intersubjectivity is essentially ethical, which is nothing but a condition of both being and having the Other in me. Part III - Towards a Phenomenology of Moral Sentiments consists of two chapters. It essays to look for the foundations and the rationality of the moral sensibility in Levinas in the twin concepts of Respect and Responsibility, and their interconnectedness. Chapter – 7 Respect as the Source of Moral Motivation aims at analysing the moral emotions of respect as well as tracing the foundations of our moral nature in the Kantian notion of respect. The thesis that we all have a radical sensibility which invites us to an imperative of responsibility is thus forwarded; an attempt is also made to affirm that this vocation is inherent in humans and has its foundation in the Kantian notion of respect. It is Kant’s analysis of respect that provides a bridge between moral philosophy and anthropology. Levinasian moral rationality of alterity, simplifying to extreme, is the responsibility for the Other, and can be seen as a reformulation and enrichment of Kantian concept of respect. Chapter – 8 entitled A Phenomenology of Moral Responsibility, analyses the concept of responsibility phenomenologically in order to maintain how Levinas redefines responsibility both as the essential structure of subjectivity and as an imperative of alterity. Responsibility in Levinas is typically being for the other, or as the essence of subjectivity it is responsibility that individuates me as a moral subject. The subject finds its moral identity in being infinitely and asymmetrically responsible, in being elected without freedom to substitute for the other. The entire edifice of Levinasian moral rationality is a phenomenon of relationality that operates in the matrix of sensibility. The metaphysical roots of alterity can be located in the concept of respect and the foundations of ethical experience, made manifest in the analysis of intersubjective phenomenon of empathy create the conditions of radical responsibility and finds its perfection in the face of the Other. This further reiterates the Levinasian claim: to be a subject is to be for the other, making subjectivity and alterity essentially morally intersubjective. My natural propensity to be responsible for the other has its metaphysical foundation in the idea of respect and provides the obligation that is essential for any ethic to be rationally conceivable. To say that responsibility is foundational for ethics and interpersonal relations is to say then not only that responsibility is what relates one subject to another, but it is to affirm that the meaning of the otherness of the other person is given in responsibility, and not in my interpretation of the other person. The very meaning of being an other person is ‘the one to whom I am responsible.’ The Other who makes me responsible is at the heart Levinasian moral phenomenology and responsibility becomes the archĂ© of moral rationality.open“L’archeologia della Morale: verso una fenomenologia della responsabilitĂ  morale in Emmanuel Levinas” e un tentativo di esplorare e investigare le origini della razionalitĂ  morale analizzando fenomenologicamente i componenti della responsabilitĂ . Si tratta di un’indagine sull’ archeologia della sensibilitĂ  morale dal punto di vista della fenomenologia della responsabilitĂ . Essendo la responsabilitĂ  in Levinas la struttura essenziale e l’elemento costitutivo della soggettivitĂ , conveniva per spiegare i suoi fondamenti concettuali e per scoprire le sue fonti e la sua grammatica, invocare due contributi significativi dei predecessori di Levinas ossia il concetto kantiano di rispetto e il concetto intersoggettivo husserliano d’empatia. Questa ricerca analizza e interpreta principalmente le opere maggiori di Levinas ma essa esplora anche le opere di Kant e di Husserl per esplicitare la loro interconnessione e per sottolineare la loro pertinenza nell’immaginario morale levinassiano. In questo dibattito fenomenologico il compito Ăš dunque triplice : in primo luogo, studiare come il concetto di rispetto nella metafisica morale kantiana fa da fondamento razionale alla responsabilitĂ  in Levinas ; in secondo luogo, argomentare come il concetto intersoggettivo d’empatia nell’incontro tra sĂ© e l’altro dia origine all’idea di responsabilitĂ  morale che Ăš emblematica del ragionamento morale levinassiano ; in terzo luogo, presentare questa nuova responsabilitĂ  morale come una struttura essenziale della soggettivitĂ  per fondare la grammatica della moralitĂ . Una delle preoccupazioni centrali di questa ricerca sta nell’esplorare come la funzione epistemica dell’emozione morale intersoggettiva dell’empatia possa assumere una funzione normativa nella responsabilitĂ  il cui fondamento metafisico puĂČ essere ridotto al concetto di rispetto. In altri termini, si tratta di un approccio che mira a ridefinire la responsabilitĂ  come una identificazione sostitutiva all’altro, facendo della responsabilitĂ  la colonna vertebrale del raggiamento morale e dell’elaborazione esplicita della soggettivitĂ . L’insieme del progetto Ăš concepito in tre parti divise in otto capitoli. La prima parte intitolata “giustapporre Kant e Levinas” Ăš composta di due capitoli il cui proposito Ăš triplice: prima, contrapponendo nel primo capitolo “Levinas di fronte a Kant”, tentiamo di dimostrare che Ăš possibile tessere parecchi legami importanti tra questi due pensatori, per altro inconciliabili e apparentemente antagonisti. Affiancando i temi centrali dei precetti kantiani e levinassiani a due a due, emerge un terreno filosofico comune il quale permette di capire le rivendicazioni di ognuno per i loro meriti, in maniera indipendente e di costruire la strategia per le discussioni ulteriori analizzando le similitudini e le differenze dei loro pensieri di maniera interdipendente. Poi, nel secondo capitolo “ProssimitĂ  e distanza: Kant e Levinas”, Ăš fatto un tentativo per apprezzare la prossimitĂ  e la distanza discernibili tra questi due giganteschi filosofi morali separati nel tempo. La filosofia dell’alteritĂ  di Levinas Ăš compatibile con la filosofia della ragione pratica di Kant, inoltre la completa sotto la forma di un’elaborazione fenomenologica. Se il modo di presentazione fenomenologica differisce fortemente dal formalismo di Kant, il principio di responsabilitĂ  verso l’altro espresso da Levinas puĂČ essere derivato dall’imperativo categorico. Indubbiamente molte caratteristiche della morale kantiana sono incorporate nell’edificio etico di Levinas. Infine, conveniva aprire una fenomenologia della responsabilitĂ  fondata su queste connessioni per proporre una nuova archeologia morale in Levinas analizzando le relazioni morali tra il sĂ© e l’altro nella triade: soggettivitĂ , alteritĂ  e intersoggettivitĂ . La seconda parte “le relazioni morali del sĂ© e dell’altro in Levinas” analizza e elabora in quattro capitoli le relazioni del sĂ© e dell’altro in Levinas. Si tratta di una indagine sui concetti morali cruciali della soggettivitĂ , alteritĂ  e intersoggettivitĂ  che costituiscono il tessuto dell’edificio morale levinassiano. Il terzo capitolo intitolato “soggettivitĂ  in Levinas” dimostra che la questione della moralitĂ  Ăš indissociabile dalla specificitĂ  umana essenziale e che le relazioni tra sĂ© e l’altro sono nel cuore della filosofia morale di Levinas. Siccome la relazione di sĂ© all’altro occupa un posto centrale nel suo edificio morale, il carattere etico del sĂ© e la sua relazione intima con l’alteritĂ  sono significativi. L’etica, o in altri termini, la nostra responsabilitĂ  verso l’altro, fa parte della nostra soggettivitĂ . Il quarto capitolo “alteritĂ  in Levinas” iscrive la problematica esistenziale essenziale, per eccellenza, di Levinas ossia la questione dell’altro. La fenomenologia dell’altro in Levinas si radica nell’irriducibile estraneitĂ  dell’altro e in un invito alla responsabilitĂ  piĂč intima e piĂč radicale rei confronti dell’altro. Invece di ridurre l’altro al Medesimo, Levinas ci invita a celebrare l’infinita dell’altro nella sua alteritĂ  radicale. Il quinto capitolo “intersoggettivitĂ : il sĂ© nell’altro” esplora il concetto d’intersoggettivitĂ  nella sua origine la sua crescita e il suo ulteriore sviluppo nella storia della tradizione fenomenologica. Duplice Ăš l’obiettivo di questo capitolo: definire il concetto d’intersoggettivitĂ  quale Ăš evoluto nella storia della filosofia e mostrare come il sentimento morale d’empatia Ăš strettamente collegato all’intersoggettivitĂ  nel sesto capitolo intitolato “intersoggettivitĂ  levinassiana: l’altro-in-me” cerchiamo di vedere come Levinas completa l’intersoggettivitĂ  husserliane. L’intersoggettivitĂ  husserliana nella sua struttura, il suo sviluppo e la sua finalitĂ  era epistemica, l’intersoggettivitĂ  levinassiana invece Ăš essenzialmente etica, il che non Ăš altro che una condizione di essere e di avere l’altro in me. La terza parte “verso una fenomenologia dei sentimenti morali” si compone di due capitoli. Si tratta di ricercare i fondamenti e la razionalitĂ  della sensibilitĂ  morale in Levinas nei concetti gemelli di rispetto e di responsabilitĂ , e la loro interconnessione. Il settimo capitolo “Il rispetto come fonte di motivazione morale” intende analizzare le emozioni morali nonchĂ© rintracciare i fondamenti della nostra natura morale nel concetto kantiano di rispetto. È l’analisi del rispetto da Kant che consente di stabilire il legame tra la filosofia morale e l’antropologia. La razionalitĂ  morale levinassiana dell’alteritĂ , in poche parole, Ăš la responsabilitĂ  per l’altro e puĂČ essere considerata come una riformulazione e un arricchimento del concetto kantiano di rispetto. L’ottavo capitolo intitolato “una fenomenologia della responsabilitĂ  morale” analizza fenomenologicamente il concetto di responsabilitĂ  a fine di dimostrare come Levinas ridefinisce la responsabilitĂ  come struttura essenziale della soggettivitĂ  e come imperativo dell’alteritĂ . La responsabilitĂ  in Levinas Ăš tipicamente l’essere per l’altro o come l’essenza della soggettivitĂ  e la responsabilitĂ  che mi individua che mi singolarizza come un soggetto morale. In altri termini, il soggetto trova la propria identitĂ  morale essendo infinitamente e asimmetricamente responsabile, essendo eletto, senza libertĂ , per sostituirsi all’altro e per l’altro. Tutto l’edificio della razionalitĂ  morale levinassiana Ăš un fenomeno di relazionalitĂ  che opera nella matrice della sensibilitĂ . Le radici metafisiche della alteritĂ  possono essere situate nel concetto di rispetto e i fondamenti dell’esperienza etica resi manifesti nell’analisi del fenomeno intersoggettivo dell’empatia. Essi creano le condizioni di una responsabilitĂ  radicale e trovano la loro perfezione nel viso dell’altro. Questo reitera l’affermazione levinassiana: essere soggetto significa essere per l’altro, il che rende la soggettivitĂ  e l’alteritĂ  essenzialmente e moralmente intersoggettive. La mia propensione naturale a essere responsabile dell’altro ha suo fondamento metafisico nell’idea di rispetto e fornisce l’obbligo che Ăš essenziale perchĂ© ogni etica sia razionalmente concepibile. Dire che la responsabilitĂ  Ăš fondatrice dell’etica e delle relazioni interpersonali vale a dire non soltanto che la responsabilitĂ  Ăš ciĂČ che ricollega un soggetto a un altro ma Ăš affermare che il senso dell’alteritĂ  dell’altra persona Ăš dato nella responsabilitĂ  e non nella mia interpretazione dell’altra persona. Il significato di essere un’altra persona Ăš a proprio “colui di cui sono responsabile”. L’Altro che mi rende responsabile Ăš nel cuore della fenomenologia morale levinassiana e la responsabilitĂ  diventa “l’archù” delle razionalitĂ  morale.openJOSEPH PETTAYIL JISJOSEPH PETTAYIL, Ji

    Disorderly And Inhumane: Explaining Government-Sponsored Mass Expulsion, 1900-2020

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    Since 2015 over two million people have been expelled, en masse, around the world. Mass expulsion is a major international issue that threatens peace and security around the globe. This dissertation examines why and how governments expel ethnic groups en masse. What motivates them to implement an expulsion policy and why don’t more governments do the same? By isolating policies of intentional group-based population removal—distinct from genocide, massacre, and coercive assimilation—I show that the motivations of expulsionist governments are informed by the phase of nation-building and the perceived threat of the target group. The four clusters of motivations are: fifth column, anti-colonialism, nativism, and counterinsurgency/reprisal. Since not all governments with one of the identified motivations to expel go on to remove populations en masse, I also identify important constraints on governments’ strategic choices. Through four paired-comparison case studies of similarly motivated governments with different outcomes (expulsion or non-expulsion), I show that alliances, target group homeland state(s), and the international community are the key contributing factors that enable or deter mass expulsion policies. The evidence is drawn from archival research conducted at the United Nations High Commissioner for Refugees, the International Committee of the Red Cross, and the League of Nations archives in Geneva, Switzerland, as well as from other primary sources, secondary historical sources, and extant datasets. This dissertation contributes to the field of ethnic conflict and exclusionary politics. It fills a gap in the literature by systematically examining mass expulsion policies that intentionally remove ethnic groups over the longue durĂ©e. The argument expands existing explanations beyond war and security threats to highlight an entire class of expulsions that target economic threats, which requires scholarly and international policy attention. The dissertation also deepens our understanding of critical atrocity constraints and proposes tangible policy recommendations for deterring its use

    "Alien and Critical": The Modernist Satiric Practices of Djuna Barnes, Wyndham Lewis, and Virginia Woolf

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    This dissertation offers an extended analysis of the modernist satiric practices of authors Djuna Barnes, Wyndham Lewis, and Virginia Woolf in a selection of works spanning different genres published between 1913 and 1954. With these authors works as evidence, I suggest that satire undergoes a significant shift in the first half of the twentieth century as it departs from its premodern roots as a fixed genre or mode, instead becoming a diffuse element that intermittently shapes formal aspects and produces complex critiques. This shift partly results from new formulations of genderfrom altered understandings of masculinity and femininity to the emergence of what we now refer to as queer, nonbinary, and trans identitiesand the way in which what I call the instrumentality of satire enables a range of satiric attacks across different subject positions and a volatile political spectrum. Through a highly comparative approach, I draw upon formalist, feminist, and sociological theories to trace the different networks in which the texts of focus and their authors are embedded (networks of readers, artistic movements, political transformations, marketplaces, and discourses of gender and sexuality) to understand more thoroughly the satire that emerges from these texts. Each chapter pairs discrete investigations of works by each individual author, guided by an overarching topic (Chapter 1 explores networks of satire, Chapter 2 examines satiric method and the novel, and Chapter 3 considers satiric forms of life writing), and ends with a shorter section that compares the three authors works within a specific thematic framework (Chapter 1 with respect to the notion of authority, Chapter 2 through party scenes, and Chapter 3 concerning the portrait genre). My research reveals that the modernist satiric exchanges within these networks can be analyzed as, on the one hand, manifestations of the selected periods political dynamics and, on the other hand, cultural productions that altered how gender was discursively constructed within specific social environments of that period. In brief, the study illustrates how gender and its performance, aesthetics, and rhetoric become central to the production and function of satire in modernist art and literature

    Communicating Climate Change: An Examination of Narrative Intuition, Transmedia Acumen, and Emotional Intelligence in the Presentation of the Transmedia Emotional Engagement Storytelling (TREES) Model

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    This dissertation contextualizes a new model to help design more effective communication campaigns aimed at addressing the climate emergency. My multi-pronged research approach led me to discover three key competencies, or abilities—(1) Narrative Intuition, (2) Transmedia Acumen, and (3) Emotional Intelligence—that can be combined to bring about deeper and lasting emotional engagement with climate change storyworlds. The public is inundated with climate change discourse unlike ever before, yet most of us remain superficially engaged with solutions to the crisis because of a multifaceted set of challenges that are unique to climate change communications. To this end, climate change communicators should consider the efficacy of narrative affect—or how affective experiences result in varying levels of emotional engagement and ultimately influence how people live out their lives. To transport people into climate change storyworlds, this dissertation asserts that transmedia storytelling, or the worldbuilding process, can place a renewed emphasis on the affective dimensions of our engagement with climate change. Across five chapters, I use a transmedial econarratological lens to answer two core research questions: (1) How is a successful transmedia storytelling climate change campaign structured? (2) What does a novel transmedia storytelling model for the modern climate change campaign comprise? In Chapter 1, I affirm that narrative building can serve as an effective strategy for climate change campaigns. Chapter 2 is divided into four parts that explore the prevailing challenges that surround climate change communications, as well as, theories of narrative, transmedial narrative, and engagement, and in parallel, the Degree of Narrativity, Degree of Transmediality, and Degree of Engagement—the main branches of the TREES Model I present in Chapter 5. In Chapter 3, I highlight the ethnographic methodological lens I used to conduct my research. In Chapter 4, I examine the structure and best practices of two exemplary transmedia storytelling campaigns. Finally, in Chapter 5, I elaborate on the origins of my TREES Model to introduce three key competencies used in the production of a storyworld that evokes emotional engagement with audiences. This document concludes with a summary of recommendations to inspire additional research
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