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The pandemic has produced an abundance of medical misinformation, disinformation and conspiracy theories about the safety and efficacy of vaccines. Many of these narratives appear impervious to scientific evidence and indifferent to the authority of the state. This has resulted in 'true believers' being cast as paranoid and irrational. In this article, we take a different approach by exploring the cultural appeal of anti-vaccine conspiracy theories about COVID-19. Drawing on qualitative analysis of two leading figures of the anti-vaccination movement – Robert F. Kennedy Jr. and Joseph Mercola – we demonstrate how these influencers establish authority by staging indignation against a corrupt scientific establishment and positioning themselves as Truthers offering simple solutions to complex (wicked) problems. By conceptualising what we refer to as the Truther Playbook, we examine how anti-vaccine Truthers capitalise on existing grievances and conditions of low institutional trust to further solidify people's troubled relationship with institutional expertise while drawing attention to the structural conditions and social inequalities that facilitate belief in conspiracy theories. We contend that conspiracy theories offer not only offer alternative facts and narratives but are predicated on identification and in-group membership, highlighting the limits of debunking as a strategy to tackle disinformation. [ABSTRACT FROM AUTHOR]

Disinformation research is increasingly concerned with the hierarchies and conditions that enable the strategic production of false and misleading content online. During the COVID-19 pandemic, it was revealed that 12 influencers were responsible for a significant volume of antivaccine disinformation. This article examines how influencers use antivaccination memes for commercial and political gain. Drawing on a 12-month digital ethnography of three disinformation producers on Instagram and Telegram, we conceptualize their strategy of meme warfare in terms of the logics of spoiled identity, demonstrating how stigma is used to galvanize and recast the antivaccination movement around themes of persecution and moral superiority. Dispensing with the idea that content moderation has forced disinformation "underground," we find that disinformation producers configure memes to adapt to specific platforms by directing mainstream audiences to less regulated platforms, personal newsletters, and sites. By examining the tactics and techniques disinformation producers use to spread antivaccination messaging online, we question the effectiveness of content moderation policies as a solution to regulate influencers whose visibility and status strategically straddle multiple sites in the broader information ecosystem. [ABSTRACT FROM AUTHOR]

In this article we examine the proliferation of anti-vaccine content on social media during the COVID-19 pandemic. We employ a case study approach to analyse the techniques used by 13 anti-vaccine influencers to promote vaccine refusal on Instagram for 19 months from January 2020 to July 2021. Our findings reveal that the maternal is strategically invoked in anti-vaccine content by appealing to three interrelated ideal types: the protective mother; the intuitive mother and the doting mother. These portrayals of the maternal are used to encourage vaccine refusal by presenting hegemonic ideals of the 'good mother' as one who is natural, holistic and authentic; depicting anti-vaccination as a feminine ideal to which mothers ought to aspire. Authenticity is framed here as a form of embodied expertise, uncorrupted by culture, politics and the medical establishment. Our findings question the pejorative portrayal of suburban mothers in popular media as critical actors in the anti-vaccine movement by revealing the ways anti-vaccine influencers strategically target mothers on social media to achieve visibility, attention and to support their cause. [ABSTRACT FROM AUTHOR]

In a context where Twitter has come under criticism for enabling and encouraging hostile communication, this article explores how users adopt a 'Twitter face' when navigating interactions on the platform. Extending Goffman's observation that face-work is applicable to both immediate and mediated interaction, this article provides a novel application of face-work on Twitter. Reporting on data from an online questionnaire completed by general Twitter users, we explore how uncivil interaction is experienced on the platform and the interaction strategies users employ to protect their face. We examine how interactions on the platform can lead to a ritual break-down that generate forms of alienation arising from aggressive uses of face-work. We contend that attempts to enhance Twitter as a medium by limiting and restricting particular interactions are ultimately attempts at shaping Twitter's affordances. In analysing user experience, our discussion considers how incivility is responded to and how the platform encourages users to engage in the avoidance components of face-work, while simultaneously inhibiting the easy adoption of its restorative dimensions. While both dimensions of face-work are vital, the downplaying of restorative aspects of face-work arguably undermines Twitter's efforts to encourage inclusive interactions across the platform. [ABSTRACT FROM AUTHOR]

The selfie is a contemporary form of self-portraiture, representing a photographic image of the human face. The selfie is created for the purpose of reproduction and to communicate images visually with others from a distance. The proliferation of web 2.0 technologies and mobile smart phones enables users to generate and disseminate images at an unprecedented scale. Coupled with the increasing popularity of social media platforms, these technologies allow the selfie to be distributed to a wide audience in close to real time. Drawing upon Erving Goffman’s approach to the study of face-to-face social interaction, this article presents a discussion of the production and consumption of the selfie. We draw upon Goffman’s dramaturgical approach, to explore how the ‘presentation of self’ occurs in the context of a selfie. Next, we consider how the selfie as a form of visual communication holds critical implications for mediated life online as individuals go about doing privacy. We conclude by reflecting on the role of the selfie and its impact on the boundaries between public and private domains in contemporary social life. [ABSTRACT FROM AUTHOR]