Slender Man’s Face: the Religious Foundation of an Online Mythology
In 2009, the internet gave birth to a monster. The Slender Man, like many other forms of online storytelling, is a product of mass communal storytelling. What has led to the Slender Man’s unique long-lasting position online is in part due to the way the community initially dealt with the issues whic...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Brill
2023
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| In: |
Journal of religion, media and digital culture
Year: 2023, Volume: 12, Issue: 2/3, Pages: 137-159 |
| Further subjects: | B
Storytelling
B Slender Man B mimetic excess B Mythology B Tulpa B Online |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a In 2009, the internet gave birth to a monster. The Slender Man, like many other forms of online storytelling, is a product of mass communal storytelling. What has led to the Slender Man’s unique long-lasting position online is in part due to the way the community initially dealt with the issues which arose in mass communal storytelling. These issues are primarily found in two modes: 1) the inconsistency of the narrative, which is typically related to the creative freedom given to every member of a community, which was solved using apophatic theology; and 2) the reality of the scare, which begins to lose traction when the narrative is online and thus easily searchable, solved through the notion of the Tulpa. Participants play with knowledge and religious conceptions, through which mimetic excess occurs (Taussig, 1993), leading to a crossing of boundaries between reality and fiction. | ||
| 520 | |a In 2009, the internet gave birth to a monster. The Slender Man, like many other forms of online storytelling, is a product of mass communal storytelling. What has led to the Slender Man’s unique long-lasting position online is in part due to the way the community initially dealt with the issues which arose in mass communal storytelling. These issues are primarily found in two modes: 1) the inconsistency of the narrative, which is typically related to the creative freedom given to every member of a community, which was solved using apophatic theology; and 2) the reality of the scare, which begins to lose traction when the narrative is online and thus easily searchable, solved through the notion of the Tulpa. Participants play with knowledge and religious conceptions, through which mimetic excess occurs (), leading to a crossing of boundaries between reality and fiction. | ||
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