I know: it is intoxicating to believe you are a Woke Cassandra standing on the tracks of the oncoming Nazi Train. Unfortunately, you sound like pre-teen girls talking about Slender Man.
It seems that, to diminish Trump, people are more than willing to now trivialize the Holocaust.
We have gone from the cries of 'Hitler' to pictures of German death camps.
I would like someone to sincerely explain how this does NOT trivialize the Holocaust.
Because unless you believe this is all a lead-up to Trump systematically murdering millions of people then perhaps you need to take a breath.
I know: it is intoxicating to believe you are a Woke Cassandra standing on the tracks of the oncoming Nazi Train. Unfortunately, you sound like pre-teen girls talking about Slender Man.
From Wiki:
"Media scholar and folklorist Andrew Peck attributes the success of the Slender Man to its highly collaborative nature. Because the character and its motives are shrouded in mystery, users can easily adapt existing Slender Man tropes and imagery to create new stories....
Although nearly all users understand that the Slender Man is not real, they suspend that disbelief in order to become more engrossed when telling or listening to stories...
Shira Chess describes the Slender Man as a metaphor for "helplessness, power differentials, and anonymous forces."[27] Peck sees parallels between the Slender Man and common anxieties about the digital age, such as feelings of constant connectedness and unknown third-party observation...
Troy Wagner, the creator of Marble Hornets, ascribes the terror of the Slender Man to its malleability; people can shape it into whatever frightens them most...
You are using straw-man arguments to make a Boogeyman Dialectic*. The shadows of Hitler and the Holocaust are everywhere, and you get the adrenaline rush of a good ghost story.
I have more patience with true Holocaust-deniers: at least they are upfront about what they believe.
The people who diminish the Holocaust to score political points, though: can you please whistle through another graveyard?
-LWL
(*I did a quick Google of'Boogeyman Dialectic' to see if it had been used before; it doesn't look like it. I like it, anyway)
ADDED:
To sharpen the pencil on my Slender Man analogy, let me repurpose the above quotes and see if they resemble our current Boogeyman Dialectic:
<i>The success of the Trump-as-Hitler comparison is due to its highly collaborative nature. Because the President and his motives are seen through hatred, users can easily adapt existing Trump-as-Hitler tropes and imagery to create new stories....
Although nearly all users understand that Trump-as-Hitler is not real, they suspend that disbelief in order to become more engrossed when telling or listening to politics...
The power of Trump-as-Hitler is its malleability; people can shape it into whatever frightens them most...</i>
Most of it works.
However, one could argue if "nearly all users understand that Trump-as-Hitler is not real."
Which makes my faith stronger in pre-teen girls talking about Slender Man than in many adults talking about Trump.
-LWL
We have gone from the cries of 'Hitler' to pictures of German death camps.
I would like someone to sincerely explain how this does NOT trivialize the Holocaust.
Because unless you believe this is all a lead-up to Trump systematically murdering millions of people then perhaps you need to take a breath.
I know: it is intoxicating to believe you are a Woke Cassandra standing on the tracks of the oncoming Nazi Train. Unfortunately, you sound like pre-teen girls talking about Slender Man.
From Wiki:
"Media scholar and folklorist Andrew Peck attributes the success of the Slender Man to its highly collaborative nature. Because the character and its motives are shrouded in mystery, users can easily adapt existing Slender Man tropes and imagery to create new stories....
Although nearly all users understand that the Slender Man is not real, they suspend that disbelief in order to become more engrossed when telling or listening to stories...
Shira Chess describes the Slender Man as a metaphor for "helplessness, power differentials, and anonymous forces."[27] Peck sees parallels between the Slender Man and common anxieties about the digital age, such as feelings of constant connectedness and unknown third-party observation...
Troy Wagner, the creator of Marble Hornets, ascribes the terror of the Slender Man to its malleability; people can shape it into whatever frightens them most...
You are using straw-man arguments to make a Boogeyman Dialectic*. The shadows of Hitler and the Holocaust are everywhere, and you get the adrenaline rush of a good ghost story.
I have more patience with true Holocaust-deniers: at least they are upfront about what they believe.
The people who diminish the Holocaust to score political points, though: can you please whistle through another graveyard?
-LWL
(*I did a quick Google of'Boogeyman Dialectic' to see if it had been used before; it doesn't look like it. I like it, anyway)
ADDED:
To sharpen the pencil on my Slender Man analogy, let me repurpose the above quotes and see if they resemble our current Boogeyman Dialectic:
<i>The success of the Trump-as-Hitler comparison is due to its highly collaborative nature. Because the President and his motives are seen through hatred, users can easily adapt existing Trump-as-Hitler tropes and imagery to create new stories....
Although nearly all users understand that Trump-as-Hitler is not real, they suspend that disbelief in order to become more engrossed when telling or listening to politics...
The power of Trump-as-Hitler is its malleability; people can shape it into whatever frightens them most...</i>
Most of it works.
However, one could argue if "nearly all users understand that Trump-as-Hitler is not real."
Which makes my faith stronger in pre-teen girls talking about Slender Man than in many adults talking about Trump.
-LWL
I'm not sure how I have existed on the Interwebs for so long without knowing about this Slender Man thing. Bravo, LWL.
ReplyDeleteOh, and these days everyone will be a Nazi for 15 minutes. . . . .