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Race, a Floating Signifier, or Rudy Guede in the Italian Press

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Abstract

In this chapter Julia Heim uses semiotics, and cultural and postcolonial theories to discuss how Rudy Guede is represented in the Italian newspaper La Repubblica before, during, and after his conviction. Starting from the premise that identity is created by and through socio-political discourse, this in-depth linguistic investigation maps out the discursive strategies used by the Italian media to discuss Guede. Heim elaborates on the ways in which linguistic portrayals of Guede serve to simultaneously instil moral panic toward ‘others’ and reaffirm Italian/Non-Italian binaries by solidifying ethnobiological connections between national affiliation and criminality.

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... Simultaneously those under the religious cults criminalize empiriCists, such as myself, Scientifically approaching the subject as an issue in Communication Studies and photojournalism in inter-action studies; purposefully mislabeling me and others "stalkers", autistic, pests, bugs etc. (Hillstrom & Strachan, 2000). All this so a few "priests" and their federal agents aim to hold the monopoly on our lives globally without our knowing it, and if we resist they steal our data, trying to devaluate our worth to society while preparing to get us killed, as made evident in the previous chapter (Heim, 2016& Wolffram, 2009). ...
... Why? Just because their academic whiteness, their passing for white, consecrated by the ivory towers of Babel often without proving their citizenship loyalty through tested military service, they instead become loyal to a foreign religious cult and state, much like the Pope and the Vatican, teaches us that their institutional "whiteness" is associated with being "priestly" (Heim, 2016& Martin, Krizek, Nakayama, & Bradford 1999. This rhetoric of colonial Anglo-American and Vatican "whiteness" is what the Anglo-Saxon and the Vatican religious cults advance; a form of hatred against empirical scientists, typical of the feminicidal bidding committed during the Clinton-Bush-Obama eras for the support of the British, against Eastern European, Russian and Asian scientific findings in reincarnation studies. ...
... This rhetoric of colonial Anglo-American and Vatican "whiteness" is what the Anglo-Saxon and the Vatican religious cults advance; a form of hatred against empirical scientists, typical of the feminicidal bidding committed during the Clinton-Bush-Obama eras for the support of the British, against Eastern European, Russian and Asian scientific findings in reincarnation studies. The British allied with the Clinton-Bush-Obama administrations advanced their big-brother paternalistic fetishes through western Christian fundamentalism and man-dates as health coverage like Rudy Guede offering to protect Meredith Kercher in the previous chapter (Heim, 2016& Stein, 2002, and is what we in research question and often de-bunk as an obstacle to objectively accurate interpretation of data, particularly in forensic stUdies where a crime has been committed, covered-up with religious whiteness fervor, as in the previous chapter, and becomes a pathological personality defect generationally as it is recommitted (Heim, 2016, Martin, Krizek, Nakayama, & Bradford, 1999, Sennewald, 2003, Stevenson, 1997& Wolffram, 2009). Bottom line, in 1776 the United States declared its deadly revolution against western Europe and the USA was established, and Eastern Europe, Russia and Asia had their twentieth century deadly revolutions to be free of paternalistic western European colonialism and its religious cult ideologies that taint the independent scientific mind in collecting the facts, discerning the loyalties, prioritizing the values, and determining the issues that frame what is important, what is moral, and what is wrong generationally (Limburg, 1994& Stevenson, 1997. ...
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Ian Stevenson, MD, asked, how can "mental images have extension?" (Stevenson, 1997, p. 2083) This case study attempts to profitably and marketably answer Ian Stevenson, MD's question, how can "mental images have extension" (Stevenson, 1997, p. 2083), by furthering the application of frame analysis in the fields of communication identity studies and reincarnation studies (Andsager, 2000, 2001, Drzewiecka, 1999, Goffman, 1963, Goffman, 1959, Stein, 2004, Stevenson, 1997, & Zick, et al, 2008). The Lamarckian behavioral evolution matrix of prejudice, a discriminating selection between two or more signals (Lang, 2009), is investigated as conscious repression of previous life memories of the self (Stevenson, 1997). Through retro-active analysis of three lifetimes, the Author and research director, Silvia Stein, tests for the null hypothesis, photo documents (frames), and identifies consistent Lamarckian evolutionary transition patterns indicating a mirror imaging, including audio mirroring, process in self-visualization and self-realization processes (Ayers & Hopf, 1987, Iacoboni, et al, 2005, Steele, et al, 1998 & Stevenson, 1997), pitting one's prejudices (Allport, 1958, Glock & Stark, 1963, & Zick, et al, 2008), against a new signal (Lang, 2009): their new concept of self. The result, according to Carl Jung (1990), is that a subject's schizophrenic episode might be an essential step in individuation, based on a rupture of their plausibility structure of personality (Stevenson, 1997, Zelazo, et al, 2007, & Zick, et al, 2008), followed by a quantum decoherence, otherwise known in communication studies as cognitive dissonance (O'Keefe, 2009), and then a higher consciousness, which is known as quantum decohesion. This process, in communication studies, seems to verify Jung's assertion that schizophrenic symptoms are part of the individuation process (Jung, 1990), Lang's (2009) motivated limited capacity model, and the Roger Penrose conjecture (Kurzweil, 2000). Contemporary topics such as the unmasking of Otto Warmbier, a State Department policy, are addressed.
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Rethinking questions of identity, social agency and national affiliation, Bhabha provides a working, if controversial, theory of cultural hybridity - one that goes far beyond previous attempts by others. In The Location of Culture, he uses concepts such as mimicry, interstice, hybridity, and liminality to argue that cultural production is always most productive where it is most ambivalent. Speaking in a voice that combines intellectual ease with the belief that theory itself can contribute to practical political change, Bhabha has become one of the leading post-colonial theorists of this era.
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