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, in turn, depend on our culture. Martyrs and believers have died because of this; scientists and dissidents have gone to prison because of this; this is what drives innovation and change; racism, xenophobia, populists and dicta- tors thrive on this, their own truth. It does not exist. Consumption of goods has become a symbolic activity and thus meaningful for the social construction of identity. Now, I am not talking about the »wall« any more, now I am talking about us as people; about the construction of the meanings of ourselves, i.e. our identities; and

of terrorism?” (Packer 2015) The article is illustrated with a photograph by Arnau Bach that shows young people in tracksuits in front of the characteristically uniform concrete residential blocks.13 The caption reads “Immigrant communities outside Paris,” marking those in the photo as migrants. Somewhat more subtle is the resonance of ‘outside’ – they are ‘outsiders’ in the double sense, geographically and socially. In his analysis of the riots that broke out in the banlieues in the sum- mer of 2005, Étienne Balibar traces how racism is articulated in

Hall (Hrsg.), Representation: Cultural Representation and Signifying Practice, London/New Delhi 2002; Christian Kravagna (Hrsg.), Privileg Blick. Kritik der visuellen Kultur, Berlin 1997. 20 Im Hinblick auf die Verknüpfung von Konsumkultur, Geschlecht und ‚Commodity Racism‘ weiterhin Anne MacClintock, Imperial Leather. Race, Gender, and Sexuality in the Colonial Contest, London 1995. 21 Die bisher in der Tapetenforschung erschienenen Beiträge zu exotisierenden Bildta- peten sind in erster Linie ikonografische Analysen von Motiven und Vorlagen der Wand- dekore

affirm some cultural norms (e.g., individualism, hard work) while sub- verting other elements of the culture (e.g., racism, sexism).“5 In dieser Weise fungie- ren die Begriffe Affirmation und Subversion in ihrem Verhältnis zueinander syno- nym zum Verhältnis der Begriffe ‚identification‘ und ‚division‘ bei Burke, die dieser – wie im Methodenkapitel deutlich wurde – als Koordinatenachsen des rhetorischen Feldes denkt.6 Affirmation und Subversion sind letztlich die Mittel, um Identifikation mit der Zielgruppe und deren Vorstellungen (und zugleich Trennung (division