Representations of Mexicanidad are prolific in Europe and the Americas and, for the most part, they are “flat” lacking in depth, complexity or difference. Based on an interdisciplinary theoretical framework, this study reveals how these digital discourses contribute to the construction of social meanings that reinforce discrimination and exclusion, spread global ideologies, act as a vehicle for the collective expression of emotions and become a semiotic resource for either the reinforcement of sudden and massive processes involving semiotic constraints (such as social distancing or confinement), or for the semiotic conversion brought about by the “new normal”. In order to examine the semiotic processes associated with the SARS-CoV-2/COVID-19 pandemic in México, the present work analyzes memes that circulated on the Internet in the first half of 2020. A partir de un marco teórico interdisciplinario se muestra cómo estos discursos digitales refuerzan la discriminación y la exclusión, propagan ideologías globales, son vehículo para la expresión colectiva de emociones y fueron un recurso semiótico para reforzar procesos súbitos y masivos de coerción semiótica (como la sana distancia o el confinamiento) o para contribuir a la reconversión semiótica que ha implicado la “nueva normalidad”. Para reflexionar sobre procesos de semiosis relacionados con la pandemia por el SARSCoV-2/COVID 19 en México, se analizan memes que circularon en Internet en la primera mitad del año 2020. Lastly I will conclude the observations in both sections and present you with a table of referred works. In the last section I will present the meme as part of Henry Jenkin’s theory of participatory culture, and how the meme falls to be a near perfect example of it. That comparison will compare and contrast both works, wrapping them the context of social activism theory in their current socio-economic concept. My next section will present a short comparison between a meme and a work of the American concept artist, Barbara Kruger. In the first section, I will present the specific background of the term, giving an example to distinguish it from the meaning of the word nowadays. The meme has made its entrance on many social platforms, as well as it has been referred numerous times throughout different medias, becoming an epitome of “millennial culture.” Although entertaining, the term “meme” lays its origins in evolution biology and genetics, and later on makes its entrance on the scene of popular culture. This paper reviews the phenomenon of 21st century’s Internet culture, the meme. Memes are thus a central way that disenfranchised Chilean citizens reinforce a worldview in which they consider themselves deserving of greater access to resources than Bolivians, precisely because of their marginalized position in relation to the nation. Through these connections, we see how anti-immigrant discourses position northern residents in a formation of nested marginality. This article uses critical discourse analysis to trace ideological formations across multiple online and offline instantiations, making visible a continuum of extreme speech. At the same time, many of these memes criticize Bolivian immigrants for using resources and taking jobs from "true Chileans." The humorous nature of these texts mitigates the extremity of embedded racial and nationalist ideologies, which are more explicitly expressed in political speech, news media, and quotidian language. Internet memes have become a popular form through which northern Chileans express frustrations with their marginalization on global, national, and local levels.
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