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It is also and thanks to these social platforms Facebook, Twitter, Instagram, My Space, etc. that the Maffesolini tribalistic aggregation takes place, in which one affiliates for the activity of following - or even hating - towards this or that 'influencer or public figure. Or even we always gather for musical or artistic tastes or for political, cultural or subcultural currents. Whole days and nights of discussion on this or that statement or fact, true or presumed. Discussions around which the meaning of existence is reconstructed, and also of affection and solidarity, in which people participate with anonymous profiles, perhaps with particular effigies e.g. of medieval knights , testifying to the mix of archaism and technology to be we mentioned.

It is also interesting to note the reorientation of politics and critical and alternative hypotheses, precisely on the basis of globalistic, postmodern and metropolitan tribalistic processes. Even the political leader prefers the social media and the community that is created there his seo expater bangladesh ltd electorate , according to a scheme that in some ways even surpasses the concept of the "personal party" Calise, , but which enters more into these dynamics of a spritualistic-cybernetic nature - the political leader as guru of a church or sect, who pontificates via the internet and according to a mechanism of stimulation.



Of emotion, of the gut one might say, often inconclusive and in some ways liquid and postmodern, and that Maffesoli defines bel canto politics . Even at the level of political communities of criticism and radical alternative to the existing order, the technological-media medium - with all the tribalistic equipment we mentioned - plays its fundamental role. A role that goes beyond the simple dimension of the means "useful to an end", as in the classic positivistic conception of technique and technology. The means is the end – the medium is the message said McLuhan.