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Wechat stickers meng jun11/23/2023 The Chinese Communist Party (CCP) and the People’s Republic of China (PRC) have long positioned themselves as a party for the people and a country of the people, and being supervised by the people, with traditions and policies of “serving the people” ( wei renmin fuwu 為人民服務), “mass line” ( qunzhong luxian 群眾路線), and “mass supervision” ( qunzhong jiandu 群眾監督) on behalf of the interests of “the broad masses of the people” ( guangda renmin qunzhong 廣大人民群眾) (Sorace, Franceschini, and Loubere 2019). Other “names” such as “the people” ( renmin 人民, min 民) and “the masses” ( qunzhong 群眾), were not fully accepted by Internet users as a way of naming themselves. Some scholars have argued that Internet users in China are just “users” and not “netizens” because their practice online and the grand political context in which they are situated did not imply a particular degree of citizenship (Herold 2014). However, besides “netizens,” there were no particular “names” attributed to the users. By 2012, China had the largest number of Internet users in the world. Gong and Yang (2010: 3) believe that the online carnival provides “an alternative locus of power, permitting the transgression of existing social and cultural hierarchies.”ĢThis article goes further by suggesting that the productiveness of the online carnival is not only the politics of resistance, but also that of naming in China’s specific context. Li (2011: 72) asserts that the online carnival marks the “suspension of all hierarchical ranks, privileges, norms, and prohibitions,” where power relationships can be suspended temporarily. For example, Meng (2011: 44) argues that it represents a “collective attempt at resistance” that transforms the political participatory practice in contemporary China. One of the most prominent online cultural products in China is carnivalistic production, which has been conceptualised as an “online carnival” by Herold and Marolt (2011) under the rubric of the “Bakhtinian notion of the carnival.” The online carnival has been interpreted as a form of contestation, resistance, and subversion in the Chinese context. IntroductionġWith the technological and economic development of the Internet, a rich and varied Internet culture emerged in China. This study was supported by the National Social Science Fund of China (Grant No.
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