It has
become increasingly clear that fandoms and participatory culture are sites of
controversy, conflict and even complicity, complicating earlier assessments that
sought to celebrate creativity, collegiality, and community. As we continue to
make sense of the consequences of web 2.0, the study of fans – the affective
bonds, identities, and productive cultures of a highly mediated and networked
society – is vital in understanding our current moment, whether expressed in
debates about “cancel culture” or ongoing “culture wars”. Fans have had to
rethink and reassess their relationships to fan objects, consider their role in
reproducing global systems of inequality, and reflect on the meaning of
participation in an era that is marked by both moral ambivalence and political
earnestness.
Implicitly
and explicitly, fannish practices are involved in a variety of key social,
political, and cultural issues across the globe. They can be seen in politics,
ranging from QAnon’s role in the storming of the US Capitol building,
conspiracy theories relating to the covid pandemic, and the continued expansion
of the global reactionary and populist right, from Britain to India to Brazil.
They can be seen in new cultural terrains produced by networked movements like
#MeToo, Black Lives Matter, #OscarsSoWhite, and the accompanying activism and
responses as fans come to terms with the crimes, misdemeanors, and
disagreements of former faves, like Xiao Zhan, Joss Whedon, or JK Rowling. They
are expressed in the strategies and tactics of inter- and intra-fandom
conflicts, whether Meghan Markle and the Royal Family or some Chinese fan
responses to BTS talking about the Korean war. And, pressingly, fan tourism,
collector culture, and the energy use of digital culture all contribute to the
ongoing climate crisis.