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The relationship between conspiracy and democratic decline is well established in political theory. The tradition of American conspiracy imposes fear, mistrust, and unreality on citizens, which threatens the legitimacy of democratic institutions. Democratic electoral processes rely on a shared sense of objectivity and truth. Without this, electoral legitimacy crumbles. Twitter's emergence as a new medium for political discourse alongside the Donald Trump presidential administration have jointly posed unique challenges to American democracy within this theoretical framework. The impacts of social media on the electoral process are unmeasured, and the implications of a conspiracy-minded president are unprecedented. I observe this relationship through Donald Trump's use of Twitter as a new, strategic means of political discourse. To make my argument, I apply storytelling and affect theory to two case studies: Birtherism and Stop the Steal. Storytelling describes methods of rhetorical delivery, and affect theory describes listener reception. I apply four elements of storytelling (performance, adaptation, context, and iconicity) and two principles of affect theory (threat & protection and shame & belonging) to 136 of Trump's tweets that engage the Birther and Stop the Steal conspiracy theories. I find that Trump amplifies conspiracy theories through social media and entertainment features. Entertainment is unique to Trump's conspiratorial strategy. His emphasis on entertainment increases the embodiment of conspiracies in his followers. Donald Trump used the Birtherism conspiracy to consolidate a large, homogeneous base of followers and amass political power. When his power ran out, Trump weaponized the Stop the Steal conspiracy to mobilize his base. His base willingly participated in anti-democratic action. I attribute the attempted coup, the capitol insurrection, and post-2020 voter suppression legislation to democratic decline.

AbstractIn this article, we evaluate gender differences in COVID-19 conspiracy theory beliefs. We find that women are significantly less likely than men to endorse COVID-19 conspiracy theories and that this gender difference cuts across party lines. Our analysis suggests that this gender gap is partially explained by two dispositional factors: learned helplessness and conspiratorial thinking. Our findings qualify past work on the antecedents of conspiracy theory beliefs, which does not uncover robust and significant gender differences. The results highlight the need for work in this area to better theorize about the significance of gender.

A voice on late night radio tells you that a fast food joint injects its food with drugs that make men impotent. A colleague asks if you think the FBI was in on 9/11. An alien abductee on the Internet claims extra-terrestrials have planted a microchip in her left buttock. 'Julia Roberts in Porn Scandal' shouts the front page of a gossip mag. A spiritual healer claims he can cure chronic fatigue syndrome with the energizing power of crystals . . . What do you believe? Knowledge Goes Pop examines the popular knowledges that saturate our everyday experience. We make this information and then it shapes the way we see the world. How valid is it when compared to official knowledge and why does such (mis)information cause so much institutional anxiety? Knowledge Goes Pop examines the range of knowledge, from conspiracy theory to plain gossip, and its role and impact in our culture.What do you believe? This title examines the popular knowledges that saturate our everyday experience. How valid is it when compared to official knowledge and why does such (mis)information cause so much institutional anxiety? It examines the range of knowledge, from conspiracy theory to plain gossip, and its role and impact in our culture.Clare Birchall is Senior Lecturer at Middlesex University.

How may one theorise conspiracy theories? The last decade has seen a mushrooming of academic interest in conspiracy theories, perhaps in response to the increased role of conspiratorial thinking in politics in the same period. Using a case study of a private security firm, Blackwater, in Pakistan, this article suggests that while most conspiracy theories may be too linear and hyper-logical to allow for historical contingency and the messy reality of political struggles, it is possible to conceive of some of them as a kind of political imaginary that places national politics within a transnational context in an age where a surfeit of information is matched only by a paucity of relevant information. While the academic literature over the last decade has tended to take the form of conspiracy theories as an important clue to their function in contemporary politics, this article argues for taking the content of conspiracy theories seriously as well. At the same time, it suggests the value of delineating more sharply the concept of 'political imagination'.

The "conspiracy theories are for losers" argument suggests that out-of-power groups use conspiracy theories to sensitize minds, close ranks, and encourage collective action. Two necessary conditions of this argument are that (1) group members subscribe mostly to conspiracy theories that malign out-groups or bolster their in-group, and (2) group members must recognize whether conspiracy theories emanate from their own group, an opposing group, or are outside of partisan conflict. Using representative survey data from the 2012 Cooperative Congressional Election Study, we show that conspiracy accusations follow the contours of partisan conflict: partisans accuse opposing groups, rather than co-partisans or non-partisans, of conspiring. Using MTurk data, we show that partisans can differentiate between the conspiracy theories coming from members of each party. We suggest that many conspiracy beliefs behave like most partisan attitudes; they follow the contours of partisan conflict and act as calling cards that send clear signals to co-partisans.

Anders Behring Breivik, perpetrator of the Norwegian massacre, was motivated by a belief in a Muslim conspiracy to take over Europe. Extreme and aberrant his actions were, but, explains the author, elements of this conspiracy theory are held and circulated in Europe today across a broad political spectrum, with internet-focused counter-jihadist activists at one end and neoconservative and cultural conservative columnists, commentators and politicians at the other. The political fallout from the circulation of these ideas ranges from test cases over free speech in the courts to agitation on the ground from defence leagues, anti-minaret campaigners and stop Islamisation groups. Although the conspiracy draws on older forms of racism, it also incorporates new frameworks: the clash of civilisations, Islamofascism, the new anti-Semitism and Eurabia. This Muslim conspiracy bears many of the hallmarks of the 'Jewish conspiracy theory', yet, ironically, its adherents, some of whom were formerly linked to anti-Semitic traditions, have now, because of their fear of Islam and Arab countries, become staunch defenders of Israel and Zionism.

Anders Behring Breivik, perpetrator of the Norwegian massacre, was motivated by a belief in a Muslim conspiracy to take over Europe. Extreme and aberrant his actions were, but, explains the author, elements of this conspiracy theory are held and circulated in Europe today across a broad political spectrum, with internet-focused counter-jihadist activists at one end and neoconservative and cultural conservative columnists, commentators and politicians at the other. The political fallout from the circulation of these ideas ranges from test cases over free speech in the courts to agitation on the ground from defence leagues, anti-minaret campaigners and stop Islamisation groups. Although the conspiracy draws on older forms of racism, it also incorporates new frameworks: the clash of civilisations, Islamofascism, the new anti-Semitism and Eurabia. This Muslim conspiracy bears many of the hallmarks of the 'Jewish conspiracy theory', yet, ironically, its adherents, some of whom were formerly linked to anti-Semitic traditions, have now, because of their fear of Islam and Arab countries, become staunch defenders of Israel and Zionism. [Reprinted by permission of Sage Publications Ltd., copyright, the Institute of Race Relations.]

"A voice on late night radio tells you that a fast food joint injects its food with drugs that make men impotent. A colleague asks if you think the FBI was in on 9/11. An alien abductee on the Internet claims extra-terrestrials have planted a microchip in her left buttock. 'Julia Roberts in Porn Scandal' shouts the front page of a gossip mag. A spiritual healer claims he can cure chronic fatigue syndrome with the energizing power of crystals ... What do you believe? Knowledge Goes Pop examines the popular knowledges that saturate our everyday experience. We make this information and then it shapes the way we see the world. How valid is it when compared to official knowledge and why does such (mis)information cause so much institutional anxiety? Knowledge Goes Pop examines the range of knowledge, from conspiracy theory to plain gossip, and its role and impact in our culture. What do you believe? This title examines the popular knowledges that saturate our everyday experience. How valid is it when compared to official knowledge and why does such (mis)information cause so much institutional anxiety? It examines the range of knowledge, from conspiracy theory to plain gossip, and its role and impact in our culture. Clare Birchall is Senior Lecturer at Middlesex University"--Publisher's description

A voice on late night radio tells you that a fast food joint injects its food with drugs that make men impotent. A colleague asks if you think the FBI was in on 9/11. An alien abductee on the Internet claims extra-terrestrials have planted a microchip in her left buttock. 'Julia Roberts in Porn Scandal' shouts the front page of a gossip mag. A spiritual healer claims he can cure chronic fatigue syndrome with the energizing power of crystals ... What do you believe? Knowledge Goes Pop examines the popular knowledges that saturate our everyday experience. We make this information and then it shapes the way we see the world. How valid is it when compared to official knowledge and why does such (mis)information cause so much institutional anxiety? Knowledge Goes Pop examines the range of knowledge, from conspiracy theory to plain gossip, and its role and impact in our culture. What do you believe? This title examines the popular knowledges that saturate our everyday experience. How valid is it when compared to official knowledge and why does such (mis)information cause so much institutional anxiety? It examines the range of knowledge, from conspiracy theory to plain gossip, and its role and impact in our culture.