‘The world’s shortest highway’: Entrepreneurial populism and the making of a personal campaign

‘The world’s shortest highway’ is 1 metre long and was built in 2019 by a Romanian businessman as part of the campaign ‘Romania wants highways’. This brought interesting evolutions to the landscape of social movements in Eastern Europe. It was a highly personalised campaign, one which faced several internal contradictions and displayed an uncritical adoption of stereotypes about progress and development. We argue that it produced a discourse that revolves around ‘Westernisation’ and ‘nationhood’. As this article seeks to demonstrate, the campaign is framed in a discourse of ‘entrepreneurial populism’. By analysing this discourse, we contribute with a peculiar case to the debates on the varieties of populism and on the culture of business celebrities. Our analysis indicates that, although this single-issue campaign is nominally about highways, its substance is rather about business celebrities occupying the space of social activism.

Alt. Health Influencers: how wellness culture and web culture have been weaponised to promote conspiracy theories and far-right extremism during the COVID-19 pandemic

This article examines the proliferation of alt. health influencers during the COVID-19 pandemic. I analyse the self-presentation strategies used by four alt. health influencers to achieve visibility and status on Instagram over a 12-month period from 11 March 2020, when the pandemic was declared by the World Health Organisation. My analysis reveals the ways in which these influencers appeal to the utopian discourses of early web culture and the underlying principles of wellness culture to build and sustain an online following. While early accounts of micro-celebrity treat participatory culture as democratising and progressive, this article demonstrates how the participatory affordances of social media have been exploited to spread misinformation, conspiratorial thinking and far-right extremism. These findings develop previous work on ‘conspirituality’ by demonstrating how wellness culture and web culture can coalesce for authoritarian ends.

Friends tell it like it is: Therapy culture, postfeminism and friendships between women

Feminist cultural studies researchers have produced a rich body of work showing how postfeminism and therapy cultures pervade a range of media. However, receiving less attention are questions of exactly how the neoliberal technologies of self implicated in these two cultural persuasions ‘land’, and are practised in everyday life. In this article, we forward an identity practice approach to understand the interrelated cultures of therapy and postfeminism using data from a qualitative investigation of women’s friendships in Aotearoa New Zealand. We are interested in how the cultural resources concerning postfeminism and the ‘psy complex’ are used flexibly within friendship interactions in concert with other identities, such as national identities and caring identities. Overall, aligning with previous feminist analyses of media artefacts, we find that as postfeminist and therapeutic subjectivity-making entwine with the moral orders of women’s friendships, women carry out their self-surveillance and self-transformation work collaboratively. Yet, remaining attentive to how women tailor cultural resources in their creative identity work leads us to a more hopeful reading. We suggest that the confidence gained by women through their therapised friendships should also be acknowledged for its nourishing qualities.

Moving in and out of the European cultural space: Southeast European encounters with the Creative Europe programme

In 2014, the European Commission opened the Creative Europe programme to non–European Union states. In doing so, their intention was to provide cultural actors outside the European Union with the opportunity of engaging in a larger European cultural space, leading to new forms of European belonging. This article examines the functioning of this programme in Bosnia and Herzegovina, the Republic of North Macedonia and Serbia, and it analyses what forms of belonging emerged in the process. After revealing the reasons behind engaging in the programme and mapping experiences of participation, the article concludes that the programme is not only an opportunity to (re)connect with the larger European community, but for many participants it is also a form of confrontation with persisting inequalities and their marginal position within Europe. Their experience of participating in the European cultural space is directly tied to the overlapping social, cultural and political spaces of which they are part. This confirms Lefebvre’s analysis that spaces are inseparable and that newly created spaces cannot be emptied of traces of social relations in other spaces.

Fat shaming, feminism and Facebook: What ‘women who eat on tubes’ reveal about social media and the boundaries of women’s bodies

Women’s bodies and appetites attract a disproportionate level of media coverage, and reveal heightened cultural concern around ‘appropriate’ behaviour. Nowhere is this more apparent than in the ‘Women Who Eat on Tubes’ Facebook group, which raises important questions about the nature of ‘the public’ and monitoring of female desires, as well as the historically gendered surveillance of women’s relationship with food and eating. This chapter explores the emergence of ‘Women Who Eat on Tubes’ as a social phenomenon, and what its existence, and challenges to that existence, reveals about sexism, misogyny and gender in early-21st century digital culture.

‘Good food’ in an Instagram age: Rethinking hierarchies of culture, criticism and taste

Through historical, economic and technological contextualisation and empirical data analysis, this article explores the cultural purchase the image-sharing app Instagram and the printed Michelin Guide have on contemporary food criticism. Both platforms contribute to popular understandings of ‘good food’. Yet, there are important functional and discursive distinctions in how culinary criticism is done in Instagram vis-à-vis Michelin. To that end, this article focuses on London’s restaurant scene and proposes the concept of the Instagram gaze as a means of understanding the representational repertoires and knowledge claims advanced by foodies on visual social media platforms. The Instagram gaze also facilitates insight into the relationship between Instagrammers’ culinary judgements and Michelin’ s.

Iconographies of the everyday: Mediated whiteness and food hospitality activism

The category of the ‘everyday’ has been relatively un-theorised in studies of digital food culture. Drawing on theories that the everyday is not just a backdrop but through which race, class and gender are constituted, and the cultural production of whiteness, I analyse digital photographs from the Welcome Dinner Project’s webpages and social media. The Welcome Dinner Project is an Australian food hospitality activism charity, which organises and facilitates one-off dinners to bring ‘newly arrived’ and ‘established Australians’ together over potluck hospitality to address isolation and racism. My overall argument is that Welcome Dinner Project representations and media representations of Welcome Dinner Project are underscored by conflicting representations of race, diversity and privilege. Despite the good intentions of the Welcome Dinner Project, the formal images it disseminates work to service the status quo by enacting and reinforcing dominant notions of middle-class whiteness in Australia, moderating the transgressive potential of its activism. However, these processes are subverted by less formal and unruly images depicting people outside, in mess, in non-hierarchical groups and migrant hosting. Such imagery can be understood as a form of visual activism which challenges the iconographies of whiteness in digital food culture and normative ideals of race-neutral domesticity and everydayness.

‘How Goopy are you?’ Women, Goop and cosmic wellness

In this article, I’ll outline the phenomenon of ‘cosmic wellness’ which is now visible across on- and offline spaces that promote health and well-being products and practices to women. Cosmic wellness is a broad constellation of media, discourse, imagery, materials and foods (including crystals, dust and herbs) produced primarily by white, wealthy women. On the one hand, cosmic wellness can be read as a digital food culture that offers healthy and potentially necessary responses to fiercely neoliberal modes of working and living. But conversely, it is framed as the newest example of narcissistic self-absorption and, more seriously, as unhealthy and dangerous. Cosmic wellness is founded on various beliefs, including the moral necessity of pursuing the optimisation of self and the power of markets to provide the ingredients, tools and practices to achieve it. It is connected to histories that chart the incorporation of New Age health and well-being practices into ‘mainstream’ forms of lifestyle production and consumption and the simultaneous derision of these practices, especially when used and promoted by women. But there is also something new about cosmic wellness, especially as it is visible online on platforms such as Instagram. In the article, I outline the key features of cosmic wellness and analyse its contemporary cultural purchase, using theories of digital food cultures, spiritual production and consumption, postfeminism and critical whiteness studies. The article then conducts empirical analysis of a series of Instagram posts from one prominent space in which cosmic wellness currently circulates: Gwyneth Paltrow’s lifestyle and wellness business Goop.

Mediating American hospitality: Mark Zuckerberg’s challenge to Donald Trump?

In 2017, Facebook founder and CEO, Mark Zuckerberg, travelled America with a former White House photographer who took pictures of him sharing meals with families, workforces and refugee communities. These were then posted to Zuckerberg’s Facebook page, usually with a post by Zuckerberg drawing attention to socioeconomic issues affecting different American communities. This article argues that Zuckerberg is mediated on this tour as a worthy populist contender to Donald Trump, albeit of a centrist, liberal, corporate kind. In particular, divisions along the lines of race, migration and class, which have been appropriated and emphasised by Trump, are apparently bridged and resolved through the representation of Zuckerberg, and the promotion of Facebook as a mediated fulcrum for civil society. Zuckerberg is pictured sharing food with, for example, Republican voters in Ohio and Somali migrants in Minnesota. We investigate how the differences projected between Zuckerberg and Trump pivot on the commodification of hospitality, particularly the mediation of shared meals, American hospitality, masculinity and ‘diversity work’. We contextualise this analysis within an understanding of how Silicon Valley’s monopoly capitalism perpetuates inequalities in its workforces and through its product design. We also attempt to make sense of the different social actors involved in Zuckerberg’s mediated ‘Year of Travel’, including the PR team, the people in the photographs, the commenters, as well as the users of Facebook. Through these contextualisations, we argue that this mediated contestation of hospitality – who is welcome in American society, who is not and why – is central to understanding the tensions in contemporary American political culture.

Digital food culture, power and everyday life

Food and digital culture are mutually implicated in contemporary processes of knowledge production and power contestation around the world. Our introduction and the papers in this special issue of the European Journal of Cultural Studies seek to draw out the distinctions, parallels and overlaps across food and the digital to offer critical insights into digital food culture’s capacities, paradoxes and impacts on everyday life. We ask a series of questions fundamentally focused on issues of power that signal a critical concern for the (re)production and circulation of inequality within the food and digital nexus. For us and the authors here, Cultural Studies is particularly fertile ground from which to analyse digital food culture precisely because of the discipline’s commitment to critiquing power and inequality and its subsequent capacity to illuminate everyday digital food politics and their social, cultural and ethical impacts. This article presents and highlights key questions—and introduces related concepts and theoretical debates—that drive this research agenda. In addition, we address the ways the issue’s papers connect to digital food culture and power after COVID-19. We conclude with a summary of the articles in the issue and their contributions to digital food culture research and cultural studies more broadly.