On the Hyperstitional Implications of Memes as Digital Objects in Turkey - Gökhan

Turhan

Abstract

In this essay, I argue that “digital folkloric content” in terms of cultural memetics is a

subject matter that needs novel approaches from scholars, and memers alike in the Turkish

context. That is, they are more than creative works of mere humorous nature that are

obsessed with the politics of a past that renders the present dysfunctional and cringey. They

rather offer a way out, an exit, by their post-political and, hyperstitional nature and function

through which they obtain their own agential features as “digital objects.” Therefore, it is an

honest call to scholars from different backgrounds to initiate a platform for unbiased debate

on the issue. I do reflect on these issues by showcasing a meta-memetic niché, a sub-Reddit,

called r/TurkeyJerky in comparison to popular nodes and online platforms where the flow of

digital folkloric content is maintained. Eventually, I, the author of this essay, aim to reach

scholars who are able to welcome an unbiased debate environment regardless of their

individual values, and beliefs through a non-partisan trans-disciplinary methodology. It is

because of the common sense that we, as scholars, should be able to initiate a novel discourse

in an atmosphere of dire polarization among citizens.

Keywords: Memes, Hyperstition, Digital Objects, Agency, Digital Folklore

559
 1. Introduction

In this essay, I contemplate and meditate on the digital memes regardless of their

given channels of communication, as in the various versions of the state-of-the-art internet(s)

such as Web 2.0, or 3.0 in the Turkish context—namely, the contextual medial hubs that are

emergent in the local, such as sub-Reddits that maintain a beyond politics point of view with

a hinge on a fresher network ecology as nurtured by the rise of blockchain technologies

among other factors. As it can be read throughout the rest of the text, there is a growing base

of end-users in Turkey who find the existing platforms and networks thereof ultimately

problematic, which is due to a common concern that these networked localities have become

of that which is termed as a “circle-jerk,” i.e. a positive feedback loop that renders ideas

redundant in the long run. I need to stress that neither do I read memes as a novel set of tools

that reflect on the existential struggle of the humanity only, nor do I perceive them yet

another promisingly potential communicative asset of that which is designated as new media

(Chun, 2006), let alone the vaguely termed social one. Besides, memes themselves are indeed

as social as we can comprehend them to be, however, they do not necessarily need to follow a

fixed agenda through which they need to be designated as elements as in a “viral contagion”,

or a kind of “memetic diffusion” as the media etnographer Gabriele de Seta (2016) postulates

that “’memes’ are not fixed things, they are just a folk name for some kinds of digital media

content” (personal communication, 2018, July 9). He offers a circulationist understanding of

vernacular content rather than that of a diffusionist one via memetics, and contagion thereof

virally. He also points out to the elusive criterion concerning memes that they are a form, and

part of a digital folklore that behaves in differential modes according to the originary

whereabouts of the content that initially seeds them in and through what my artistic and

scholarly partner and colleague Hale Turhan and I myself (2016) choose to term as

560
Remixocene. Therefore, the aim of this essay is not at all to introduce what memes are to the

reader in Turkey. Ratherly, it is a scholarly attempt at re-defining that which counts as a

meme in local in relation to international takes in classification of memes. In this direction, I

try to address a series of issues in terms of memes in the Turkish context that include 1) post-

political nature of memes, 2) hyperstitional characteristics thereof towards an exit from

conventional social norms and reality, and, 3) the individual freedom of expression that

memes offer to their human co-authors.

A number of scholars in Turkey have already conducted various studies that focus on

memes as in vernacular troll culture (Yalçın, 2015; Karataş and Binark, 2016; Yılmaz and

Işıkdoğan, 2017); digital humor and social media (Doğan Topçu and Önürmen, 2015);

Arslan, 2016; Fırat, 2016; Güllüdağ, 2016; Turgut, 2016; Kırık and Saltık, 2017; Dağtaş and

Yıldırım, 2017); hate speech (Taş, 2017); e-politics (Güngör, 2017); propaganda and

disinformation (Vanlıoğlu, 2018); communicative potential of memes in local (Aktaş, 2016;

Kılıç, 2018); a review on global literature and their local implicitness (Yılmaz, 2017);

contemporary youth (sub)cultures and emergent reading/writing interfaces thereof (Ata,

2015; Asutay et al., 2016); digital jamaahs, and, “post-modern” tribalism (Türk and Tugen,

2014; Türk and Demirci, 2016); pop polyvocality (Barlas Bozkuş, 2016); cultural production

via arts (Barlas Bozkuş, 2018); participatory culture and TV series (Ateşalp and Başlar,

2015); and, tacticality in terms of appropriation in local contemporary art scene (Turhan,

2017).

However, here I need to posit that the overall system in which digital memes exist does in

actual defy the conventional methods of academic research in this epoch through which we

are incrementally emigrating onto the plane of Web 3.0. That is to say, given the current

infrastructure of the internet and internet of things (IoT) along with the acceleratingly

561
transformatory nature of blockchain technologies require from all parties to undertake

methods and methodologies that are yet to be invented, and formulated. It is because,

however fashionably nonsensical it might sound, memes that are visible throughout the

interwebs are merely a faction of the overall digital folkloric and cultural circulation. That is,

there are memes that prefer not to be circulated as widely as the ones we are accustomed to

encounter on platforms (Berretta, 2018) that include major ones such as Reddit, Twitter,

Tumblr, 9Gag, YouTube, Facebook, Instagram, Imgur, 4chan, 8chan, Gab. Furthermore, the

popularity of social media platforms constantly varies in accord with the geography (de Seta,

2016; Cosenza, 2018), hence the understanding and practice of what constitutes as a meme in

a both local and global contexts.

As an avid memer myself, I inquire into the still evolving meme economy in Turkey

through an elaboration of that which counts as the local meme economy via ironic memes

including several variations and subgenres such as dank memes, surreal memes, deep fried

memes with a rather reserved focus on the memer nodes, and nichés along with scholarly

attempts at analysing, and critiquing the “meme culture” in Turkey—which in turn, if I might

hope, would initiate further local debate on issues surrounding digital memes in general in the

scene.

That I herein do a qualitative critique of aforementioned issues should not create in

the reader the impression that I rather follow a conventional application of theories, methods,

and methodologies referenced throughout the text with a partisanship as nurtured by means of

an ideological brew of any sort. That is to say, I do criticize, and address the ever-alien nature

of memes in general and local contexts through a non-partisan evaluation thereof by

appropriating several theoretical debates concerning technological acceleration, freedom of

expression, and individualism versus tribalism. Furthermore, the so-called “capitalist” nature

562
of digital networking, and platforming is not by any means the subject matter herein, nor are

the issues of commons such as hate speech that is usually not only to be found in solely the

image boards of meme nodes but also in the very self-conceit woke criticisms themselves.

Demographically speaking, I do not abide by any guide, or view, that feels the need to

classify memers into various categories such as age, ethnicity, sex, and gender among others.

It is because of the fact that any attempt at doing so would only yield in mere cacophony of

ideas into further demagogies (Berman, 2018), which, as far as this essay is concerned, would

result in a shift of focus from memes themselves to human-beings and bots who are

conditioned to circulate them—a condition that renders scholarly debate almost improbable

at times, for it requires many layers of tongue-in-cheek political correctness against which the

entire meme economy is constructed. Therefore, it needs to be posited that I do address the

ever-emergent, and constantly changing nature of memes at large with specific foci on

myriad lacunae within the Turkish context.

Memes do not necessarily act on a universal plane, nor are they reducible to mere

units of cultural artefacts that function on the axis of the global versus the local, i.e. they are

more than that which might be enveloped within the confines of neither the transitory state of

contemporaneous media studies, nor critical theory. Henceforth, I am to reflect on the current

evolutionary aeon of digital memes as “digital objects” that act as semi-asemic accelerators

towards an “exit” from the prevailing states of political, governmental, and infrastructural

traditions. By tradition, it should be noted that I address up-to-date channels in the local

systems of communication thereof.

563
 2. One Does Not Simply Meme: Clearance, Context, and Definitions

Many a figure have speculated on the definition of a meme in a cultural context, and

eventually referred to Richard Dawkins’ (1976) The Selfish Gene. I am not to reiterate the

etymological origins of the word. Dawkins coined the word meme as a cultural analogy to the

word gene in biology. As of 2018, Know Your Meme (KNM), a website that documents

memes and viral phenomena, sticks to his initial definition, and argues that a meme

conceptually encompasses the abilities to self-replicate, transmit, and experience a natural

selection process. Thought along with derivatives, one may assume that memes are purely

viral units of communication for numerous ends, for “we live in a society.” Speaking of the

Turkish context, scholarly works on memes—or, caps, and monte as they are referred to in

Turkish, for the word “meme” means “[a] breast,” and the scientific term mem/mim sounds

almost eerily—usually address the humor element, and inadvertently try to replicate a

caricatural versions of memes themselves through various theories and methods that cannot

break away from certain ideological echo chambers. I would go as bluntly as it gets to argue

that memes do not need either olden, or novel theories, which is hopefully open to debate,

and speculation. That is to say, one cannot simply analyse the motive behind a meme, or

memer who invests in a new meme template, for instance, in r/memeeconomy—which is a

sub-Reddit on the eponymous social aggregator where memes that circulate on the

aforementioned platforms are usually created and distributed in the first place, and that has

actually a meme market overseen by a bot called MemeInvestor.

In Turkey, there are platforms that are primarily invested in memes. However, memes

are not usually termed as memes. Majority of end-users, and creators seem to call them caps

thanks to İnciCaps platform, or monte in the case of bobiler.örg. Now defunct Vine, and

564
YouTube are also home to multi-medial format of different genres of memes. There is also the

factor of internet trolls who are not necessarily negative figures that perpetrate acts of

disinformation whilst it cannot be denied that there are negative trolls who are in the service

of a wide range of ideologies ranging from the authoritarian left to their counterparts on the

right. It goes without saying that human beings cling to what they think is true in the face of

social, economic, and political factors, and the moral panic as brought with the postmodernist

sense of ambiguity (Miller, 2017) thanks to the technological acceleration. Throughout the

highly polarized platforms, memes are tools that are cut out for collective and tribal agendas.

However, they defy the boundaries of constraints and limits of humanity’s ideological

agendas.

End-users in Turkey seem to prefer social media platforms and websites such as

Facebook, Twitter, Instagram, Ekşisözlük, Onedio and VKontakte (SimilarWeb, 2018)

although initial caps and monte practices started with İnciCaps and bobiler.örg in the

Noughties. It should also be noted memers are dispersed throughout such messaging

applications as Snapchat, Whatsapp and Telegram as well as streaming and chat platforms

that include Twitch and Discord. Compared to the English-speaking world in general Reddit

does not even make it into the Top 50 as of 2018. Although regional criteria for the

popularity of different platforms and websites vary, and different factors play a significant

role in cases of governmentality, infrastructure, and contemporary surveillance as in cases of

China, Russia, South Korea, Iran and Japan where end-users mainly use local, or regional

platforms, or networks such as Sina Weibo, QZone, WeChat, VKontakte, Odnoklassniki,

LINE , Kakao, and Cyworld (Sicard, 2018) among others. It does not at all mean to state that

the internet is a system that can easily be geo-fenced whereby it would be fruitful to speculate

that end-users, and this case memers, populate different type of infrastructural networks of

communication where they are constantly e-migrating among myriad milieux both on the

565
surface, and the dark net. That is the reason why I argue that it would almost be nonsensical

to categorize memers into demographic statistics, for it would require the charm and potent of

an Artificial Super Intelligence (ASI) that would be able to quantify them by outsourcing and

parsing their whereabouts along with other characteristics in an age we are tending towards

the initial implementation of such systems as Urbit (2018), IPFS (2018) and the like along

with attempts at micro-states, or patchworking (Mencius Moldbug, 2008; xenogothic, 2018)

that include BitNation, SeaSteading, Asgardia etc. as counter-actions against the centralized

understanding of socio-economico-political governance. In this atmosphere, another mistake

would be to take memes as personal data that know no privacy in an age where personal and

private are yet two different concepts that need a redefinition (Renieris, 2018). Should we put

aside the imminent rise of Web 3.0 in our lives, a similar statement can be made in terms of

Web 2.0 where we have the dark net, gated communities, totally invisible servers, forums,

and user groups that are hard to reach if you are not willing enough to search for your set of

data needles in these digital haystacks of the present, and past—the past is important herein,

in that, preserving the information on the internet requires a lot both financially and

technically (Turhan, 2017) where even the most prominent organizations such as The Internet

Archive frequently encounter obstacles. That is to say, however diligently you might try, your

efforts at qualifying and quantifying memers in summation will always result in data and

outcomes that would experience a kind of replication crisis given the current technical

infrastructure of the internet, and the elusive nature of futuristic speculation that results from

the former condition thanks to the pace of the technological acceleration.

On the international level scholars such as danah boyd, Henry Jenkins, Limor

Shifman et al. have conducted significant research into different aspects of meme cultures

and their circles of affinity in terms of vernacularity, spreadability, and virality among other

topics as well as numerous scholars that work on remixology as referred throughout the

566
works cited in this essay. In order to relate my arguments as I have mentioned earlier, I need

to clarify, and define several terminologies here as it is in tradition.

Firstly, by the term meme both in local and global contexts, I refer to contextually

circulatory units of digital folkloric systems of communication online (de Seta, 2016) both on

Web 2.0, and the current transformatory phase and plane of Web 3.0. By memers, I do refer

to any type of meme creator and circulator regardless of their locality. Memer nodes, and

nichés should be thought within the context that I have provided earlier where it is

painstakingly hard to convey an overall picture of online places, communities, and their

inhabitants. For instance, in the Turkish context, İnciCaps is a meme node that distributes the

content to the rest of the internet. However, such novel sub-Reddits as r/TurkeyJerky and the

related Discord servers they occupy are nichés in that they are yet to reach a maturity of

audience and participants. Memes thus by their nature utilize the porous nature (Negarestani,

2008) of different types of machinic localities throughout the internets that are fenced in

many layers.

Secondly, as I have already repeated in several passages herein that memes act on

their own irrespective of the fact that they have different numbers of authors, or creators, let

alone their subsequent remixers, and appropriators. That is to say, they have an agency whose

independence oscillates wildly. They might be subject to countless acts of remixes by both

humans and bots alike, or forgotten in a thread on an image board for ages to come. To

picture this postulation in a clearer manner, I would like to suggest an analogy to a radiation-

resistant bacterium called deinococus radiodurans, an individual of which is co-authoring

The Xenotext Experiment by the experimental poet Christian Bök (2007-18). In this creative

case where the poet taught himself molecular biology and coding, and orchestrated an

intergalactic act of xeno-poetics by way of enciphering his poetry into the DNA he himself

567
has assembled which is then inserted into the bacterium whose cell then responds to this by

transcribing it into RNA which can again be read by means of the Xenocode the poet wrote

(Aulicino and Timblin, 2016). What is promising in this project that the co-author, that is the

bacterium itself, is for now the most enduring unit of storage and preservation we have come

to know, i.e, it can survive a nuclear blast, and well-proof against radiation. It is such a well-

versed project for the future of archive, and knowledge preservation. Moreover, it is

eventually independent of its first coder, or remixer, its “ghostwriter” being a non-human

organism, an object (Harman, 2007; Bogost, 2012) that has an agency. It will be spreading

onto whatever realm it will find habitable even after the Humanity 2.0. (Fuller, 2011). That is

the reason why I argue that memes as “digital objects” are beyond the common perception of

humanity as we term it today, for the latter is usually bound by illogical conditions that

acknowledge primarily anthropomorphic authors who limit themselves with one ideology, or

another. Herein, projecting a self-asserted belief that states that “everything is political” is

another vulnerability in the human-being as a system. Therefore, it is reasonable to argue that

memes are what Yuk Hui (2012, 2016) defines as a digital object, i.e., objects that are on the

web such as videos, social media profiles, .jpegs on image boards among others. According

to the author, we cannot escape an interaction with these since they make up a pervasive

environment. He also adds that these are not merely bits and bytes, and relates that digital

ontology discards the fact that we are in a series of constant interaction with them by a

mutual first-hand manipulation. Hence, it is reasonable to argue that memes are digital

objects which also remix us into conditions that create and invent different channels and

modalities of communication on myriad levels and layers of contemporaneous co-existence

in human-machine interfaces. One thing for sure is that memes are going to be replicating

beyond the frontier that humanity takes fallibly granted as reality (Warburton, 2017) whether

our contemporaries will benefit from immediate advancements within the field of longevity,

568
or not, to witness such an unprecedented circulation of knowledge—thanks to developments

not only in the fields of machine learning and AI but also nanotechnology.

Thirdly, I refer to ironic memes as a meme genre in itself because of the surge in their

numbers with different modes, and subgenres, all of which need to be re-addressed within the

Turkish context, in that, there seems to be a lack of understanding from both the scholars who

work in the field, and memers themselves. It does not mean to assert that memers do not

know what they are doing. However, due to the fact that memes, as caps and montes, are

circulated widely by people from different backgrounds in any media available in the

country, scholars who work on these should be able to differentiate between various genres

thereof as it is expected from any student in any field on any issue.

Finally, as I perceive memes as post-political digital objects that hinge on an exit from the

prevailing political discourses of contemporaneous world(s), I argue that memes themselves

are a hyperstitional, i.e. they help subjects with which they interact to make fictional entities,

or potentialities real (Ccru, 1999; Avanessian and Mackay, 2014; Roth and Avanessian,

2016). Some might argue that the concept of hyperstition acts differently than that of memes.

However, the evolution of both social and cultural planes are, forgive my French, in a state of

quantum-like entanglement that helps ideas thrive in mysterious manners. By showcasing the

newly flourishing meme niché r/TurkeyJerky, a sub-Reddit, I argue that local memers are in

search of an immediate exit from the socio-economico-political realities in Turkey. This

cannot be merely reduced to a creative act, or performance of, by the youth that is almost

dadaist, or by a merely humour-based alternative weltenschauung in an almost nihilist rave of

exponentially branching discourses of tedium and ennui in the face of “post-truth”, or “fake

news.” Citizens in this geography have been inadvertently accustomed to these so-called

novel phenomena long before the latest populist rise in politics, or the void so-called

569
postmodernism. This surge towards the exit should not be read in relation to merely

unmediated methods of speech which none is able to control. For example, EU legislation

known as Article 13 is about to ban memes altogether (u/Yindee8191) in concerned localities,

which has resulted in the very memefication of the EU itself. After all, that which a scholar,

or a concerned end-user might personally read in relation to, let’s say, hate speech, may in

actual be a well-cloaked figure of speech whose originary creator themselves might have

been a victim of. Therefore, and broadly speaking, it would be futile to designate memers by

condescending adjective and categories by rendering them as bad actors who practice merely

that which is “wrong.” It is true that, as in real life circumstances in any issue, or cultural

phenomena, there are memers who circulate myriad content that contain elements ranging

from sexual harassment to doxxing to racism among others. However, solely focusing on

such issues by a far-fetched socio-political generalization in terms of memes does not do

scholarly justice to any field of study. Labelling memers with discriminatory ideological

jargons is not a way of doing science, either—which is in fact an act of infantilizing people of

different backgrounds who neither need to carry a tag of life story openly, nor publicize their

survival as individuals as forms of victimhood. This is a reality which is now widely utilized

in different manners that form a void in scholarly discourse. That is, it is up to both the local

and international communities to help hinder horrible acts of discriminatory, or lethal actions

towards an individual, or groups at large. By merely channeling the motives behind such

actions as if only a certain cluster of individuals were responsible and aiming it through an

elaboration of mutually exclusive concepts would shift the focus from much needed

constructive and wholesome actions to address these concretely in the first place—as in the

#gamergate controversy which is open to manipulation from all parties involved.

Henceforth, we need to be able to address the meme economy in Turkey without

perpetrating echo chambers that not only isolate themselves, but also misguide the issues to

570
which they address. In order to do so, there needs to be a scholarship on the issue that is able

to perceive beyond ideological stances, and personal values.

3. r/TurkeyJerky and Digital Meta-Memetics in Turkey

r/TurkeyJerky (r/TJ) is a user group on the online content aggregator Reddit. It is a

meme niché that has been active ratherly in recent months, having attracted enough attention

lately to evolve into a node in the near future. At the time of writing this article, they have

4089 users, of which only a several dozens are active participants as it can be inferred from

eponymous Discord server channel. They borrow their name from the concept of circlejerk

with a pun that equals digital memetics in their homeThe SNI Mempool Crash Course in

Bitcoin Political Economycountry to a closed circle. The term is by definition a pejorative

one that implies a sort of positive feedback loop in meme circles. In this version of echo

chambers that are isolated nichés and nodes, a customary meme thereof, or any related

concept is reiterated to the degree of redundancy and cliché. What makes r/TJ a unique niché

in itself is that they are a self-aware reflection on the current digital folkloric content

platforms in Turkey as it can be inferred from the comment threads under the memes posted

to the sub-Reddit, or chat channels in the Discord server. Some users resemble it to

seemingly defunct tahta.cc, and latent TRChan nodes. However, a brief inquiry into the niché

itself would render these analogies weak, for the overall nature of r/TJ is a critique of the

meme scene and economy in Turkey without favoring any node over another.

Inasmuch as critical intentions by such meme nodes might be received as a neo-

reactionary by varying parties that include the members of different meme circles, and

scholars, we should be reminded that nichés such as r/TJ are characteristically different in

571
nature on purpose. That is to say, they do not merely create, appropriate, and circulate caps,

or montes. They act as meta-memetics circles that mediate medial aspects of local digital

folkloric content. They prefer the term meme itself over the others in local context, and

strictly against low-effort memes. It does not mean that users of this niché are only after witty

and subtle elitism in content creation and circulation by means of any media available. On the

contrary, they aim at circulating and appropriating content of any type, thus critiquing echo

chambers and filter bubbles of popular content platforms and meme circles such as İnciCaps,

bobiler.örg, Ekşisözlük, and Onedio along with other phenomena and content on the popular

social media platforms and networks mentioned earlier. In addition to this, they criticize

rather unpopular meme circles as well.

I have earlier referred to the post-political nature of memes in Turkey in general. In

this context, I argue that r/TJ is performing a sincere act of hyperstition of hyperstition. As in

the rest of the world where moral panic exponentially rises because of technological

acceleration that brings about novel ways of governance, economics, and politics, Turkey is

also undergoing a major “metanoiac” (Avanessian and Henning, 2018), i.e, that of

transformatory conversion, epoch nowadays. Hence, an individual’s perception of such

dynamics of digital folkloric content, and its circulation is almost always parochial in the

sense that echo chambers and epistemological bubbles have a role in defining the personal

values they put in the circulationatory content. I say parochial in that we all need

epistemological bubbles (Nguyen, 2018) to survive. Here, It goes without saying that the flow

of information is subject to myriad systemic steerings and intervention by actors ranging

from tech giants to traditional governments, to the individual end-users and their ISPs, should

we put it simply. However, it is up to the individual to overcome echo chambers, and

accordingly isolation whilst modifying their epistemological bubbles in order not to fall prey

to the dystopian positive feedback loops of echo chambers. Since the aim of this essay is not

572
to carry out a systemic media-archaeological reading of overall state of contemporaneous

information and knowledge economies and infrastructures. It is, at least for the time being,

enough to approach it by the circulation of digital folkloric content, and digital objects

thereof. Yet, one of the most important warnings that memes in this context posit is that we

should not trap ourselves with the innermost and tangible feelings of becoming puppets

without agencies, which is an overarchingly psychotic feeling being triggered by isolated

nature of such circles. Thus, as I have argued above, memes should be read as digital objects

with agents that remind us of the fact that we as individuals also possess agencies that are too

valuable to be forsaken for the sake of an authoritarian collective bargain for existence. I.e.,

one of the main function of memes both in global and local contexts is that they rather remind

individuals that they as a person have a right to assert their freedom of decision-making

against all odds. This is one of the crucial points that many a scholarly work inadvertently

misses at this point in history. It is, in my humble opinion, due to a postmodernist

weltenschauung that there are neither facts, nor a reason to abide by in life. Such a view is the

factor that is none other than the drive itself behind a detachment from reality unlike common

claims that negate technology as the sole culprit thereof. It is for sure that digital folkloric

content has a defining role in all aspects of our everyday lives as it can be inferred from

Twitter timelines that invite a nonchalantly non-stop delirious cabaret of all sorts. At times, it

almost seems as if we were conditioned into a God-like Role-Playing-Game in a Sandbox yet

as a victimized dwarf as in the famous Dwarf Fortress (Bay 12 Games, 2006). Accordingly,

we start to blame others for an outcome of an election, or meltdowns in regional and global

economies either in a righteous or self-conceit manner. However, it does not matter at all to

those systems that need not your individual agential presence, let alone the collective

disillusionment in the face of a more than human future, which requires not only bodily but

also ideal upgrades. That is why, I do showcase r/TJ as a meme node where memers do not at

573
all try to affect politics, or economics, and the like by any sort of activism, or nihilism

thereof. They are aware that people are panicking against the transformation of values along

with inevitable socio-economic fluctuations that try to catch up with the new normal (Bratton,

2017). Memes that fall within the blurry boundaries of the political in this niché are mainly

concerned with a new weird inspired articulation towards an exit from the current conditions.

As it can be observed in numerous memes in the niché, they employ controversial linguistic

and aesthetic elements to articulate their concerns by a sort of self-censorship which is not a

special case for merely Turkey, but the world in general nowadays—and, I hold the view that

censorship is not necessarily forced by governmental bodies, i.e., those who mandate the way

an individual is supposed to behave are also to be found in various right movements in the

country. I argue this in that I have been actively participating in the Discord server channel of

the niché in which I have initially made it clear that I am to write this essay. Users and the

only admin thereof directly greenlighted a permission, for as they have bluntly stated that

they do not care at all (personal communication, July 2018). If I were to focus on the issues

of hate speech, ethnic concerns, political disinformation and the like in relation to r/TJ, I

would not only be doing a misleading reading on my own behalf, but also spreading a

propagandist misinformation to the readear (Huth, 2010). Moreover, reading memes in

relation to a politically motivated grounding would itself be a satirical parody of the

Humanities, of which I am a proud member, that need to overcome yet some communication

gaps with other fields. Besides, basing a reading of memes on a sort of “moral contagion”

(Brady et al., 2017) is highly dangerous for both empirical and epistemological ends. That is

to say, scholars in Turkey need to self-reflect prior to conducting a research in the field of

digital memes to keep a well-informed and mediated scientific stance. Otherwise, we are

eventually trapped in loopholes that are closed to debate. As inspired in this direction, I try to

address the hyperstitional characteristics of memes in general on the sub-Reddit r/TJ below.

574
Figure 1. “Toki Toki Construction Club”. An ironic meme by u/Pootisman9001. The meme

can be accessed in the sub-Reddit r/TurkeyJerky. Retrieved from: http://archive.is/IkjIu

The Figure 1 is an artistic collage that has garnered rather a high percentage of

upvotes, i.e. likes, in r/TJ. It is an ironic meme whose concern is more of an aesthetic end that

satirizes the weebo culture present in Turkey. A weebo by definition is an individual who

prefers elements of Japanese culture over that of their own. The meme utilizes the opening

screen of the popular visual novel, that of a game genre, Doki Doki Literature Club (Team

Salvato, 2017) as its template upon which state-of-the-art high rise buildings are overlaid. It

is a known fact that construction industry in Turkey is a definitive socio-economico-political

issue, concerns regarding which should be left to the experts in the field, that has received

myriad criticisms from all sides, The title of the meme in the sub-Reddit reads as “Friends,

Weeabos in our country are attempting to bring down our country. [Please] be vigilant”

(“Weeaboolar ülkemizi çökertmeye çalışıyor arkadaşlar uyanık olalım”). The author of the

meme, u/Pootisman9001, has changed the “Doki Doki” phrase into “Toki Toki” as a

reference to TOKİ, The Housing Development Administration in Turkey (Toplu Konut

İdaresi Başkanlığı) along with a replacement of the word literature with construction.

575
 Individuals and groups with different affiliations would interpret the meme in various

ways as it should be expected within a domain of diversity which does not exclude the

Turkish scene. It should be taken into consideration that such memes are also discursive

magnets that bait if you are unprepared. The inevitable mistake in an analysis of such a meme

would be to directly discard it as a form of banner, i.e. a motivated and humorous slogan

against any political party, or figures thereof. To provide a common perspective, I argue that

end-users, who are not well-informed about such digital folkloric content as this meme,

usually miss the narratological and hyperstitional aims thereof. These memes articulate

implicit concerns that are not readily available to an analytical debate. They escape

established norms of critical theory since the latter is still trying to adapt to our 21 st century

modernism (Perloff, 2002). Memes are technical digital objects that circulate knowledge

today, and they cannot be read in relation to popular theoretical stances of the past century,

let alone the already hyperstitional discourse as perpetrated through aforementioned popular

online platforms. They devise novel channels of communication whereby they also claim an

agential role as digital objects.

Here, I should also remind the reader that the meme and its

creator/remixer/appropriator/circulator need not to be held responsible for the other memers’,

and end-users’ comments. As it can be read under the comment thread of this particular

meme, some users satirically try to address the issue at times employing a language that

involves various slurs, or direct referrals to figures including politicians, and ethnic groups

either explicitly, or implicitly. Just as the creators of memes cannot be hold responsible for

such discourse, such comments are also not a factor that define the meme itself, and the niché

where it is circulated. Accordingly, any reader who would want to read Figure 1 politically

would miss the overall point as well. That is to say, this meme is a product of

contemporaneous cultures without borders that are still evolving by appropriating each other

576
on varying layers of knowledge production economy in terms of aesthetics, linguistics, and

technical infrastructures.

Though the meme employs a witty sense of humor that reflect on urban planning in

Turkey, we do not necessarily need to perceive it as an ideological one. One cannot simply

filter it as mere humorous piece, either. It is a unit of communication that utilizes medial

possibilities of the internets to posit a personal sense of artistic statement at the same time.

Moreover, as an individual, I myself cannot bear the slurs occurring under comments.

However, I need to be able to observe dynamics of such a piece in order to comment upon it,

for the subject matter of this essay is also the hyperstitional agency of memes in Turkey.

Hence, if a reader takes this meme as a political criticism alone, they are, in my

opinion, wrong. Instead, what they encounter here is a whole new level of DIY aesthetics that

has just found its way into the Turkish scene. I do not mean that the Turkish people have just

met memes. Rather, I argue that the meme scene in Turkey has not been in close connection

with the international one. Thanks to an almost recent interest in platforms that define meme

economy such as Reddit, and the rise of YouTuber cultures in the country, people have come

to see memes beyond mere caps and montes.

As for content policy, it should be noted that in the sub-Reddit, it is clearly indicated

that this niché is for everyone who abides by the Reddit content policy, and those of the sub’s

own. To be specific, the moderator of the sub is well aware of the polarized ecologies of such

platforms, and directly indicates that no act of individual harassment based on personal

values, or doxxing is permitted. Does such a precautionary move hinder memers who are

motivated in uncommon and arguably disrespectful manners from participating? The answer

is no. But, users of the sub check each other by way of commenting if things get out of

control. However, r/TJ needs an elaborate organizational planning if they wish to survive.

577
That is, they are nowadays receiving an influx of immigrant users from the aforementioned

platforms, and other sub-Reddits such as r/Turkey, who also seem to have fed up with the

echo chambers. These newcomers are not immediately acquainted with the nature of r/TJ,

which results in low-effort memes that utilize racial, ethnic, and political memes that are but

polarizing clichés. It would be reasonable to state that this sub will have become another

“circlejerk” if the necessary steps are not taken in order to secure its meta-memetics

dimension.

As for the hyperstitional aspect of the Figure 1, I argue that this meme employs a

critically aesthetical approach that satirizes the “circlejerk” circles in Turkey. These circles,

according to the users of r/TJ, include Ekşisözlük, İnciCaps, Onedio, Turkish Twitter and the

like. On these popular platforms, users usually interact in highly a polarized manner which in

fact turns their platforms into gargantuan echo chambers. It is in these places where mutual

respect and reasonable debate are reduced to the level of political polarization. A second

layer of hyperstitional concern herein is that these echo chamber platforms are media that

influence the quotidian reality of citizens of all ages. These content aggregators, forums and

micro-blogging sites attract enough attention to set the contemporary agenda in Turkey in

both positive and negative ways. Whilst being able to attract attention to important matters of

all sorts, the communicational practices employed by their users are as polarized as in

“Trump’s USA.” For instance, on these platforms too, regardless of their motivation and

political creed, people doxx each other, i.e. share one another’s personal information online

as targets. These are practices which is highly visible especially after the Noughties where

even the self-asserted woke individuals and groups have been employing the very methods

such as hate speech, and doxxing, which they themselves find problematic. Once the so-

calledly alternative media become the mainstream media themselves, and affect the former

mass-media as peripheries, they determine the language, and dimension of the everyday

578
reality in the country. They are not necessarily decentralized examplaries of alternative media

as argued broadly online. Rather, they are another form of a centralization in terms of

communication. However, nichés such as r/TJ find the immediate platform in which

centralization is not yet in total effect. If Reddit becomes another visible online platform in

Turkey, they will inevitably migrate to another one. I argue that aforementioned Turkish

online platforms, and their derivatives, are not at all different from the centralized mass-

media they critique harshly. As a result of these, there is an exponential growth in

polarization among citizens who individually have every right to have their own view of the

world socially and politically. Any claim otherwise is a mere act of totalitarian dictum. I am

not sure if memes should be seen as activist tools against contemporary models of

governance (Metahaven, 2014), however, I am strongly in favor of the view that enveloping

memes as mere devices of political agendas, and reducing them to caricatural content, as in

creative humor practices, could manipulate quotidian life into artificial realities, which is an

act of negative hysperstition. Therefore, ironic memes such as the Figure 1 in r/TJ are of

intelligently non-partisan methods and motives that try to break away from that artificiality

by way of offering a meta-memetics that is much needed in the contemporary Turkish scene,

which offers an exit from the polarized socio-political norms. That is the reason why it should

also be read as post-political.

As mentioned in the Chapter 1, ironic memes include dank-memes, surreal memes

among others as well. In r/TJ, there has been an interest in surreal memes recently whilst

dank-memes are still being copy-pasted and appropriated in a vague manner. Anyone

interested in observing these should visit the sub. One of the reasons why I showcase the

Figure 1 is that it is the peak epitome of the content creation efforts in the sub both

contextually, and aesthetically. Readers whose native language is not English should be

aware of the fact that I use the term aesthetics as that which relates to the way of perceiving

579
in principles underpinning a creation, therefore not necessarily that of the notions of beauty,

or ugliness.

That there is a growing interest in different kind of ironic memes in the Turkish scene

mean that, as I argue, memers and others are trying to break away from content, echo

chambers, and critics that reduce memes to mere elements of polarized political creeds, and

caricatural humor. This is a hyperstitional act that aims at transforming the current meme

scene, and the circulation of digital folkloric content in the Turkish scene and context.

Furthermore, it is a new language in a process of becoming that captures memes as digital

objects whose legacy is to survive beyond the current socio-economico-political atmosphere

in Turkey where, as citizens, each and every individual has a right to exist with their own

dignity and values. In academic essays on memes, authors tend to insert at least several

images as examplaries. However, due to the technical realities concerning the sub-generic

nature of memes in the critiqued sub-Reddit, I chose to include only the Figure 1 which is, in

my view, the most mature example of related memes for the reasons stated as observed.

4. Thancc: Conclusion

A reiteration of the ideas argued and presented throughout above chapters are a sincere

call to scholars who work on the issue in any field of study. Therefore, I conclude that there is

an immediate need for a multilateral and unbiased debate on digital folkloric content, their

memetics, and circulation in Turkey through a trans-disciplinary methodology. Such an

initiative should forsake personal values, politics of all sorts as primary methods, and a

polarized language in order to overcome the communication gap among scholars themselves

from different fields and disciplines. In my opinion, it will help us transcend beyond the

580
“circlejerk” of redundant ideas and stereotypical clichés that are also prevalent in academic

works. It will also be of great help in constructing a critical stance and a novel discourse

whereby hyperstitional functions of digital memes are rendered visible in the local context in

relation to their function as digital objects that need preservation as much as circulation. As I

have stressed rather repetitively, we need to approach memes not merely as works of

creativity and humor embedded in the echo chambers of obsolete politics of all sorts but also

as futural agents that offer a reading from the immediate present. Hence, we need to directly

interact with memers in their nichés and nodes even though our personal beliefs and values

may oblige us to refrain from communicating with them in the first place. Accordingly, any

distant reading with novel digital methods need non-partisan human agents that are able to

interpret, and articulate research outcomes without being blindfolded by any personal opinion

on the issues. Otherwise, we will be creating our own echo chambers where a nostalgic

melancholia caused by misled, and incomplete research is to misguide those who are humble

and sincere enough to dare and care to read our works. Any other approach would be a mere

act of bioleninism (spandrell, 2017) and partisanship in terms of scientific research, which is

the subject matter of another essay.

References

Adams, T., & Adams, Z. (2006). Dwarf fortess [Video game]. Bay 12 Games. Available

freely from: http://www.bay12games.com/dwarves/

Aktaş, Ö. (2016). Bir iletişim yöntemi olarak caps/memes. İnönü Üniversitesi Sanat ve

Tasarım Dergisi, 6 (14), 1-14. DOI: 10.16950/iüstd.06028

581
Arslan, A. S. (2016). Geleneğin yeniden üretimi ve tüketimi kapsamında bir deneme: Sosyal

medya ve mizah. In Metin Özarslan (Ed.), III. Uluslararası Genç Halkbilimciler

Sempozyumu Bildirileri (22-38). Ankara: Hacettepe Üniversitesi Türk Halkbilimi

Yayınları.

Asutay, H., Atik, O., Demir, M., Öğretmen, M., & Göçerler, H. (2016). The new reading

types occurring as a result of changing youth cultures. The International Journal of

Research in Teacher Education, 7 (1), 28-39. Retrieved from:

http://dergipark.ulakbim.gov.tr/ijrte/article/view/5000170918

Ata, F. (2015). Yeni medyada gerçeğin yeni inşacilari: Okurlar [Master Thesis]. Retrieved

from Selçuk University Digital Archive Systems. Handle:

http://hdl.handle.net/123456789/3585

Ateşalp, S. T., & Başlar, Gülşah (2015). Katılımcı kültür tartışmalari ekseninde sosyal

medyada diziler: Kardeş payı örneği. Intermedia Journal E-Journal, 2 (1), 158-80.

Retrieved from:

http://intermedia2.ticaret.edu.tr/index.php/intermedia/article/view/19/15

Aulicino, B., & Timblin, D. (2016, June 22). The making of a xenotext [web log comment].

American Scientist. Retrieved from: https://www.americanscientist.org/blog/science-

culture/the-making-of-a-xenotext

Avanessian, A., & Mackay, R. (2014). #Accelerate: The accelerationist reader. Falmouth

and Berlin: Urbanomic and Merve Verlag.

Avanessian, A., & Roth, C. (2016). Hyperstition [Video file]. Retrieved from:

http://hyperstition.org/

582
Avanessian, A., & Hennig, A. (2018). Metanoia: A speculative ontology of language,

thinking, and the brain. Nils F. Schoott (Trans.). London: Bloomsbury Academic.

Barlas Bozkuş, Ş. (2016). Internet mimlerinde kültürel üretim: Dijital kültürde sanatın ve

tarihin yorumlanması. In Himmet Ülür & Sena Coşkun (Eds.), Sosyal, beşeri ve

idari bilimler’de akademik araştirmalar – ii (229-58). Ankara: Gece Kitaplığı.

_______. (2018). Pop polyvocality and internet memes: As a reflection of socio-political

discourse of turkish youth in social media. Global Media Journal TR Edition, 6 (12).

Retrieved from:

http://globalmediajournaltr.yeditepe.edu.tr/sites/default/files/S%CC%A7eyda%20B

ARLAS%20BOZKUS%CC%A7_1.pdf

Berman, S. (2018, Jul. 14). Why identity politics benefits the right more than the left. The

Guardian. Retrieved from:

https://www.theguardian.com/commentisfree/2018/jul/14/identity-politics-right-left-

trump-racism?CMP=share_btn_tw

Berretta, D. (2018, June 19). How stuff spreads: “The most successful people” meme [web

log comment]. Pulsar. Retrieved from:

https://www.pulsarplatform.com/blog/2018/how-stuff-spreads-most-successful-

meme-tweets/

Binark, M., & Karataş, Ş. (2016). Yeni medyada yaratıcı kültür: Troller ve ürünleri ‘caps’ler.

TRT Akademi, 1 (2), 426-48. Retrieved from:

http://dergipark.gov.tr/trta/issue/23620/252128

Bogost, I. (2012). Alien phenomenology‚ or what it ’s like to be a thing. Minneapolis, MN:

The University of Minnesota Press.

583
Bök, C. (2007). The xenotext experiment. /ubu Editions. Retrieved from:

http://www.ubu.com/ubu/unpub/Unpub_022_Bok_Xenotext.pdf

Brady, W.J., Wills, J. A., Jost, J.T., Tucker, J. A., & Van Bavel, J.J. (2017). Emotion shapes

the diffusion of moralized content in social networks. PNAS, 114 (28), 7313-318.

DOI: 10.1073/pnas.1618923114

Bratton, B. H. (2017). The new normal. Moscow: Strelka Press.

Ccru (1999). Abstract culture: Digital hyperstition. Ccru: London

Chun, W. H. K. (2006). Did somebody say new media?. In Wendy H. K. Chun and Thomas

Keenan (Eds.), New media old media: A history and theory reader (1-10). New

York, NY: Routledge.

Cosenza, V. (2018) World map of social networks [Graph illustration, Jan., 2018). Retrieved

from: http://vincos.it/world-map-of-social-networks/

Dağtaş, E., & Yıldırım, O. (2017). Mizah anlayişinin yeni hali “caps”leri “dünya tarihine yön

veren kişiler” üzerinden okumak. Intermedia International E-Journal, 4 (6), 14-39.

DOI: 10.21645/intermedia.2017.22

Dawkins, R. (1976). The selfish gene. London: Oxford University Press. Retrieved from:

http://archive.is/Xwjbn

de Seta, G. (2016). Neither meme nor viral: The circulationist semiotics of vernacular

content. Lexia. Rivista di semiotica, 25-26, 463-86. DOI: 10.4399/978882550315926

Doğan Topçu, A., & Önürmen, O. (2015). Yeni medya ortamında savaş görüntülerinin mizah

unsuru haline getirilmesi: İncicaps örneği. In Hülya Önal & Didem Çatal (Eds.),

584
 Uluslararası yeni medya yeni yaklaşımlar konferansı: Yeni medyada barış ve savaş

dili (162-83). Çanakkale: Çanakkale 18 Mart Üniversitesi İletişim Fakültesi.

Fırat, T. E. (2016). Dijital mizahın biçimbozumu: Bobiler.org örneği. Journal of History

School, XXVIII, 641-55. DOI: 10.14225/Joh1021

Fuller, S. (2011). Humanity 2.0: What it means to be human past, present and future.

London: Palgrave Macmillan.

Güllüdağ, N. (2016). Sosyal medyanın yeni güldürü öğesi caps‘lerin mizahî ve eğitici yönü

üzerine : (İlber Ortaylı örnekleminde). In İbrahim Özkaya & Safiye Özkaya (Eds.),

Prof. Dr. Hacali Necefoğlu'na Armağan (147-60). İzmir: (n.p.)

Güngör, S. (2017). siyasetin @ hali: dijital çağda siyasal katılım. The Journal of Faculty of

Economics and Administrative Sciences, 22, 2259-273. Retrieved from:

iibfdergi.sdu.edu.tr/assets/.../yil-2017-cilt-22-sayi-kayfor15-yazi45-30122017.pdf

Harman, G. (2007). On vicarious causation. Collapse II. Retrieved from:

http://www.faculty.virginia.edu/theorygroup/docs/harman=vicarious-causation.pdf

Hui, Y. (2016). On the existence of digital objects. Minneapolis, MN: The University of

Minnesota Press.

_______. (2012). What is a digital object. Metaphilosophy, 43 (4), 380-95. DOI:

10.1111/j.1467-9973.2012.01761.x

Huth, G. (2010). ntst: The collected pwoermds of geof huth. Manchester: if p then q.

IPFS (2018). InterPlanetary File System. Retrieved from: https://ipfs.io/

585
Kılıç, B. (2017). Communicative potentials of internet memes in cyberspace of Turkey : An

analysis of caps culture [Master Thesis]. Retrieved from İstanbul Şehir Üniversitesi

e-Arşiv. Handle: http://hdl.handle.net/11498/51977

Kırık, A. M., & Saltık. R. (2017). Sosyal medyanın dijital mizahı: Internet meme/caps.

Atatürk İletişim Dergisi, 12, 99-118. Retrieved from:

http://dergipark.gov.tr/download/article-file/398240

Memes. (2018, Feb. 28). Retrieved from: https://knowyourmeme.com/memes/memes

Mencius Moldbug (2008, Nov. 3). Patchwork: A positive vision (part 1) [web log comment].

Unqualified Reservations. Retrieved from: http://unqualified-

reservations.blogspot.com/2008/11/patchwork-positive-vision-part-1.html

Metahaven (2014). Can jokes bring down the governments?. Moscow: Strelka Press.

Miller, P. L. (2017). Platonism of the future. Sophia and Philosophia, the Ever Expanding

Issue. Retrieved from: http://www.sphpress.com/new-page-2

Negarestani, R. (2008). Cyclonopedia: Complicity with anonymous materials. Melbourne:

re.press.

Nguyen, C. T. (2018, Apr. 9). Escape the echo chamber. aeon. Retrieved from:

https://aeon.co/essays/why-its-as-hard-to-escape-an-echo-chamber-as-it-is-to-flee-a-

cult

Perloff, M. (2002). 21st century modernism: The “new” poetics. Malden, MA: Blackwell

Publishers.

586
Renieris, E. M. (2018, July 12). On personal data. Medium. Retrieved from:

https://medium.com/evernym/on-personal-data-98e5da9d56d2

r/memeeconomy. (2018). Reddit. Retrieved from: https://www.reddit.com/r/MemeEconomy/

r/TurkeyJerky. Reddit. Retrieved from: https://www.reddit.com/r/TurkeyJerky/

Salvato, D., Satchely, & Velinquent (2017). Doki Doki Literature Club [Video game]. Team

Salvato. Available freely from: https://ddlc.moe/

Sicard, J. (2018, Jan. 31). Social media in south korea is as active as you could imagine [web

log comment]. DAREASIA. Retrieved from: https://dareasia.com/en/social-media-

looks-like-korea/

spandrell (2017, Dec. 13). Bioleninism, the first step [web log comment]. Bloody shovel.

Retrieved from: http://archive.is/poafh

Taş, E. (2017). Yeni medyada nefret söylemi. e-Journal of New Media, 1 (1), 60-71.

Retrieved from: http://dergipark.gov.tr/ejnm/issue/34697/383537

Top Websites in Turkey. (2018, July). SimilarWeb. Retrieved from:

https://www.similarweb.com/top-websites/turkey

Turgut, H. (2016). Sosyal Gerçekliğin İnşasında Mizah: Simülasyon kuramı bağlamında yeni

medya ve mizahın kullanımı üzerine kuramsal bir tartışma. Middle Black Sea

Journal of Communication Studies, 1 (1), 1-7. Retrieved from:

http://omu.dergipark.gov.tr/mbsjcs/issue/19484/207679

587
Turhan, G. (2017). The importance and function of media laboratories for the preservation of

works of digital and electronıc literature [Master thesis]. Retrieved from OPAC at

Istanbul Bilgi University. Handle: http://hdl.handle.net/11411/1151

Turhan, H., & Turhan, G. (2016). Hür. West Lima, WI: Xexoxial Editions.

Turhan, H. (2017). New avenues in media studies: Tactical media in contemporary art

[Master Thesis]. Institute of Social Sciences. İstanbul: İstanbul Bilgi Üniversitesi.

Retrieved from personal directory: https://goo.gl/6eoQqu

Türk, G. D., & Tugen, B. (2014). Dijital cemaatler ve postmodern kabile örneği: İnci sözlük.

In Mustafa Akgül et al. (Eds.), inet-tr ’14: Türkiye'de İnternet Konferansı Bildiriler

Kitabı (73-8). İstanbul: İnternet Teknolojileri Derneği.

Türk, G. D., & Demirci, E. (2016). Sanal cemaatlerde emoji kullanma. In 1st International

Scientific Researches Congress Humanity and Social Sciences. Madrid: IBAD-2016.

Urbit (2018). Urbit. Retrieved from: https://urbit.org/

u/Pootisman9001. Toki Toki Construction Club [meme]. Reddit. Retrieved from:

http://archive.is/IkjIu

u/Yindee8191. Why do people keep saying that the EU are banning memes? [comment

thread]. Reddit. Retrieved from: http://archive.is/rWsBK

Warburton, R. (2017, Oct. 10) Goodbye uncanny valley [Video file]. Retrieved from:

https://vimeo.com/237568588

588
Xenogothic (2018, July 13). Ethics of exit [web log comment]. xenogothic: Looking for an

Exit. Retrieved from: https://xenogothic.wordpress.com/2018/07/13/the-ethics-of-

exit/

Yalçın, N. (2015). Sosyal medyada simgesel şiddet: Ekşisözlük örneği [Master

Thesis].Retrieved from Pamukkale Üniversitesi Açık Erişim Arşivi. Handle:

http://hdl.handle.net/11499/2949

Yılmaz, A. B., & Işıkdoğan, C. (2017). Yeni medyada troller ve trollük kültürü. Intermedia

International E-Journal, 4 (7), 330-46. DOI: 10.21645/intermedia.2017.40

Yılmaz, Ç. (2017). İnternet-ortamlı mem çalışmaları: Uluslararası alanyazına bir bakış ve

türkiye’deki olanaklar. Global Media Journal TR Edition, 8 (15), 182-207. Retrieved

from: globalmediajournaltr.yeditepe.edu.tr/sites/default/files/10_cagri_yilmaz.pdf

Vanlıoğlu, M. (2018). Siber propaganda ve dezenformasyon: Kitle kaynakli troll birimleri.

ANKASAM | Uluslararası Kriz ve Siyaset Araştırmaları Dergisi, 2 (1), 206-35.

Retrieved from: dergipark.gov.tr/download/article-file/481596

589
Ekler

Biyografiler - Biographies

Itır Akdoğan, Doktor

Notre Dame De Sion’dan sonra Galatasaray Üniversitesi’nde iletişim lisansını,

Université Libre de Bruxelles (ULB)’de uluslararası politika yüksek lisansını ve Helsinki

Üniversitesi’nde sosyal bilimler doktorasını tamamladı. Teknoloji – toplum etkileşimi üzerine

merakını e-demokrasi alanında yaptığı akademik ve sivil toplum çalışmaları ve uluslararası

danışmanlıklarla gideriyor. Dijital Politik Fanteziler kitabının yazarı olan Itır Akdoğan,

Türkiye Ekonomik ve Sosyal Etüdler Vakfı’nın araştırma direktörüdür.

Ali Erdem Akgül, Doktor

1979’da Sivas’ta doğdu. 2004 yılında Adnan Menderes Üniversitesi Sosyoloji

Bölümünde araştırma görevlisi olarak göreve başladı. 2006 yılında Adnan Menderes

Üniversitesi Sosyal Bilimler Enstitüsü Sosyoloji Anabilim Dalı yüksek lisans programını

“Popüler Kültür-Televizyon İlişkisi Üzerine Bir Değerlendirme” başlıklı tez çalışması ile

tamamladı. Ocak 2015’de ise Adnan Menderes Üniversitesi Sosyal Bilimler Enstitüsü

Sosyoloji Anabilim Dalı doktora programını “E-devlet ve Yurttaşlık İlişkisi Üzerine

Sosyolojik Bir Değerlendirme: Aydın İli Örneği” başlıklı tez çalışmasıyla tamamladı. 2015

590
yılından itibaren de Adnan Menderes Üniversitesi Sosyoloji Bölümünde araştırma görevlisi

doktor olarak çalışmaya devam etmektedir.

Seda Aktaş, Doktor Öğretim Görevlisi

İngiliz Dili Edebiyatı lisansı ve İletişim Tasarımı Yüksek Lisansını tamamladıktan

sonra film yapımı üzerine aldığı eğitimlerde kolektif film üretim modellerini deneme şansı

buldu. Marmara Üniversitesi Sinema Anabilim Dalı’nda “Dijitalleşme ve Sinema İlişkisi

Bağlamında Alternatif Bir Film Üretim Biçimi Olarak Kitlesel Fonlama” konulu doktora tezi

ile mezun olan Aktaş, Nişantaşı Üniversitesi, Sahne ve Gösteri Sanatları Bölümünde Dr.

Öğretim Görevlisi olarak görev yapmaktadır. Araştırma alanları arasında; Kolektif Film

Üretim Biçimleri, Kitlesel Fonlama, Yeni Medya ve Sinema İlişkisi, Metinlerarasılık ve Film

çalışmalarında Feminist Kuram bulunmaktadır.

Sümeyra Nur Altan

1991 Kütahya, Simav doğumlu olan yazar, 2009-2014 yılları arasında Yıldız Teknik

Üniversitesi Bilgisayar Mühendisliği ve 2011-2014 yılları arasında Anadolu Üniversitesi,

İktisat Fakültesi İşletme Bölümü’nde ikinci lisans eğitiminin ardından 2016-2018 yılları

arasında Fen Bilimleri Enstitüsüne bağlı olarak Bilgisayar Mühendisliği Anabilim Dalında

Yüksek Lisans eğitimini tamamlayan yazar, 2016 yılından itibaren aynı bölümde doktora

programında Araştırma Görevlisi olarak akademik kariyerine devam etmektedir. Altan’ın,

591
başlıca çalışma konuları arasında “Siber Güvenlik, Doğal Dil işleme, Veri Madenciliği,

Makine Öğrenmesi, Bilişim Sistemleri, ve Java Yazılım Geliştirme” yer almaktadır. İngilizce

bilen yazar, evlidir.

Mustafa Aydemir

1982 Balıkesir, Ayvalık doğumlu olan yazar, 2002-2007 arasında Ege Üniversitesi,

İletişim Fakültesi Radyo Televizyon ve Sinema Bölümü’nde lisans eğitimini, 2008-2010

yılları arasında Sosyal Bilimler Enstitüsüne bağlı olarak aynı bölümde “Türk Televizyon

Yayıncılığında Yabancı Eserlerin Telif Hakları Üzerine Örnek Uygulamaları” adlı

çalışmasıyla Yüksek Lisans eğitimini tamamlamış olup, 2010 yılından itibaren aynı bölümde

doktora programında Araştırma Görevlisi olarak akademik kariyerine devam etmektedir.

“Yeni Medya” alanında doktora çalışması yürüten Aydemir, Ulusal ve Uluslararası birçok

sempozyumda katılımcı olarak bildiri sunmuş olup, yayınlanmış birçok makalesi ve kitap

bölüm yazarlığı bulunmaktadır. Aydemir’in, başlıca çalışma konuları arasında “Yeni Medya,

Bilişim Sistemleri, İnteraktif Yayıncılık, İletişim Politikaları, Sinema Teknolojileri, ve Spor

Medyası” yer almaktadır. İngilizce bilen yazar, evli üç çocuk babasıdır.

Ceyda Camgöz Aydın

592
 1988 Eskişehir doğumludur. 2010 senesinde İstanbul Üniversitesi İngilizce Mütercim

Tercümanlık Bölümü’nden mezun olmuştur. Bir süre alt yazı çevirmenliği yaptıktan sonra

2014 yılında İstanbul Aydın Üniversitesi’nde okutman olarak görevine başlamıştır. 2018

yılında İstanbul Bilgi Üniversitesi Kültürel İncelemeler Bölümü’nden “Reklamlar

Aracılığıyla Lüksü Arzudan İhtiyaca Çevirmek: Parfüm Reklamı Örnekleri” başlıklı tez

çalışmasıyla mezun olmuştur. Şu anda İstanbul Şehir Üniversitesi’nde öğretim görevlisi

olarak çalışmaya devam etmektedir.

Fulya Baran

Fulya Baran, Boğaziçi Üniversitesi İşletme Bölümü'nden 2014'te mezun oldu; çeşitli

müze ve sanat galerilerinde iletişim alanında çalıştı. 2017 senesinde Bilgi Üniversitesi'nde

başladığı Kültür Yönetimi yüksek lisans eğitimine devam etmektedir. İstanbul Art News,

Hürriyet Kitap Sanat ve Gazete Duvar platformlarında çağdaş sanat üzerine yazıları ile

sanatçı, küratör ve müze yöneticileriyle yaptığı röportajları yayınlanmaktadır.

Kübra Bıçak

593
Kocaeli- Gölcük doğumlu olan Kübra Bıçak, lisansını İstanbul Üniversitesi Turizm

İşletmeciliği bölümünde tamamladı. İstanbul Bilgi Üniversitesi Kültürel İncelemeler

programında yüksek lisans eğitimine devam eden Bıçak, Dijital kitap üretim atölyesinde

editörlük yapmakta.

Can Denizer

1991'de İstanbul Şişli'de doğdu. Eğitim hayatına yine burada devam eden M. Can

Denizer, 2014'te İstanbul Bilgi Üniversitesi Reklamcılık ve Görsel İletişim Tasarımı

bölümlerinden mezun oldu. Şu an freelance grafik tasarım ve metin yazarlığı yapıyor. Halen

İstanbul Bilgi Üniversitesi'nde Sinema ve Televizyon Yüksek Lisans programında senaryo

yazımı üzerine eğitim hayatına devam ediyor.

Fırat Doğan

Fırat Doğan is an MA student at İstanbul Bilgi University, where he studies on digital

media, online activism & human rights. He is a 2014 graduate of İstanbul Bilgi University

where he earned his BA in Film and Television and aslo working for Amnesty International

Turkey as a Social Media & Digital Communications officer.

594
 Arda Erdikmen

Arda Erdikmen, 2003’ten bu yana Beykent Üniversitesi Sinema-TV Bölümü’nde

öğretim görevlisi olarak çalışıyor. İstanbul Üniversitesi Radyo-Televizyon ve Sinema

Anabilim Dalı’nda video oyunlarının dramatik anlatısı üzerine doktora yapıyor. Akademik

ilgi alanları arasında video oyunlarının programlanması, dijital sanat, film ve interaktif anlatı

yer alıyor. Erdikmen, aynı zamanda akademik oyun laboratuvarı “BUG” atölyelerinde

eğitmen olarak görev alıyor. Beykent Üniversitesi’nde sinema derslerinin yanı sıra Yeni

Medya Bölümü’nde Dijital Oyun Tasarımı dersini veriyor.

Mine Erkaya

Mine Erkaya 1997 yılında Boğaziçi Üniversitesi İnşaat Mühendisliği (Bsc)

bölümünden mezun oldu. Ertesinde müziğe olan ilgi ve yeteneğini, mühendislik becerileri ile

birleştirmek üzere School of Audio Engineering Institute London (SAE London) Yarıtıc

Medya Çalışmaları okulunda 2 sene Müzik Teknolojileri alanında eğitimini tamamladı.

Ardından Türkiye’ye dönerek çeşitli album, film, tiyatro müzik ve ses kayıtlarını; ve çeşitli

ses tasarımlarını tamamladı. 2004 yılı Eylül ayında, İstanbul Bilgi Üniversitesi Müzik

Bölümü’nde tam zamanlı öğretim görevlisi olarak eğitmenlik yapmaya başladı. 2005 ve 2006

yılı içerisinde Mor ve Ötesi grubunun Köln, Frankfurt, Bochum ve Stuttgart konserlerinde

tonmaister olarak görev aldi. 2008 yılında İTÜ MIAM Music Business and Management

595
bölümünden “Digital Music Distribution Solutions for an Independent Musician” tez

çalışması ile mezun olarak Master of Arts (MA) derecesini aldı. Stüdyo ve konser

çalısmalarının yanısıra; halen İstanbul Bilgi Üniversitesi Müzik Bölümü’nde “Audio

Recording Technologies”, “Introduction to MIDI and Sound Technology”, “Rock and Jazz

Music Production” ve “Sound Reinforcement and Concert Sound” derslerini vermektedir.

Aynı zamanda İstanbul Bilgi Üniversitesi İletişim Bilimleri doktora öğrencisidir.

Gökçen Ertuğrul, Doktor Öğretim Üyesi

1993 yılında Orta Doğu Teknik Üniversitesi Sosyoloji Bölümü’nde mezun oldu.

Yüksek lisans ve doktora çalışmalarını Essex Üniversitesi Sosyoloji Bölümü’nde tamamladı.

Muğla Sıtkı Koçman Üniversitesi Sosyoloji Bölümü’nde öğretim üyesi olarak çalışmalarını

sürdürüyor.

Ece Gül Güçlü Evrüke

2007 yılında Niğde Fen Lisesi'nden mezun olarak ODTÜ Endüstri Ürünleri Tasarımı

bölümüne girdi. 2012 yılında mezuniyetinin ardından İstanbul'da çeşitli kurumsal firmalarda

tasarımcı olarak çalıştı. Son olarak ise bir reklam ajansında Müşteri Yöneticisi olarak

çalışmakta ve 2017 yılında girdiği Bilgi Üniversitesi Medya ve İletişim Sistemleri yüksek

lisansına devam etmektedir.

596
 Vedat Fetah

1978 İzmir, Bornova doğumlu olan yazar, 1995-1999 arasında Ege Üniversitesi,

Ziraat Fakültesi Tarım Makineleri Bölümü’nde lisans eğitimini, 2000-2004 yılları arasında

Fen Bilimleri Enstitüsüne bağlı olarak aynı bölümde Yüksek Lisans eğitimini tamamlamış

olup, 2000 yılından itibaren aynı bölümde doktora programında Araştırma Görevlisi olarak

akademik kariyerine devam etmiştir. Daha sonra 2005 yılından itibaren Ege üniversitesi

Rektörlüğü Bilgi İşlem Daire Başkanlığı bünyesinde siber güvenlik yöneticisi olarak

çalışmalarına devam etmektedir. Ulusal ve Uluslararası birçok sempozyumda katılımcı olarak

bildiri sunmuş olup, yayınlanmış birçok makalesi de bulunmaktadır. Fetah’ın, başlıca çalışma

konuları arasında “Siber Güvenlik Analistliği, Bilişim Sistemleri, İnteraktif Yayıncılık,

İletişim Politikaları,” yer almaktadır. İngilizce ve Rusça bilen yazar, evli ve bir çocuk

babasıdır.

Atınç Gürçay

Atinc Gurcay is currently a graduate student at University of Wisconsin, Milwaukee

where he studies on public sphere, digital media and gender. He is a 2018 graduate of

Istanbul (Turkey) Bilgi University, where he earned his BA (with high honors) in Public

Relations and Media and Communication.

597
 Serkan Işın

1976’da İstanbul’da doğdu. İlk şiiri Düşlem’de yayınlandı. Şiirleri ve yazıları Atlılar,

Kökler, Uç, Varlık, Yom, Yasakmeyve, kitap-lık, Hece gibi birçok dergide göründü. Mizan

dergisinin kurucuları arasında yer aldı. 2003’ten bu yana Poetik Har(s) isimli şiir dergisini

çıkarıyor. Halen bu derginin ve poetikhars.com isimli sitenin editörü. 2004-2005 yılları

arasında Yasakmeyve dergisinde editörlük yaptı. Karagöz edebiyat dergisinin kurucuları

arasında yer aldı.

Merve Kanak

İstanbul doğumlu. Lisansını Hacettepe Üniversitesi Sosyoloji bölümünde tamamladı.

İstanbul Bilgi Üniversitesi Kültürel İncelemeler programında yüksek lisans eğitimine devam

ediyor. İlgi alanları arasında milliyetçilik ve toplumsal cinsiyet, duygular antropolojisi,

ekoloji ve beşeri coğrafya bulunuyor. Kafası oldukça karışık gibi görünse de interdisipliner

alanlardan beslenmeyi, sosyal bilimleri açmayı pek seviyor.

Barbaros Kaptanoğlu

Orta öğretimini tamamladığı Göztepe İhsan Kurşunoğlu Anadolu Lisesi'nde müzik ile

ilgilenmeye gitar çalarak başladı. İstanbul Bilgi Üniversitesi Enerji Sistemleri Mühendisliği

598
Lisans programına başladı. İlerleyen dönemde Üniversite'nin Müzik Kulübü başkanlığını

yaptı. İletişim Fakültesi'nden seçmeli dersler alarak hayatında büyük öneme sahip olan

"Soundpicnic" projesi ile tanıştı ve 4 sene boyunca yapımcılığını üstlendi. Kabak & Lin

Records adlı bir Jazz müzik şirketinde Label Yöneticisi olarak görev aldı. İstanbul Bilgi

Üniversitesi Medya ve İletişim Sistemleri Yüksek Lisans programına ve müzikle olan

ilişkisine freelancer yapımcılık ve danışmanlık ile devam etmektedir.

Mert Kutluk

1991, Bursa. Graduated from Istanbul Bilgi University Film and TV department at

2013. In 2016, he earned his MA from same department, with high honors. He studies on

digital media productions, music and nostalgia in his Phd on Communication. He has been

working as an instructor in Istanbul Bilgi University’s Faculty of Communication, where he

has been teaching video and photography production since 2013. He has also been teaching

History of New Media Technologies at Bahcesehir University’s New Media department since

2018.

Erkan Saka, Doçent Doktor

599