En este artículo que os pegamos, se revisa el artículo de Jonathan Sterne que cuenta algo parecido a aquello de lo que nos hemos echo eco aquí en el que se relacionan las antiguas charivaris con las actuales manifestaciones ruidosas.
El artífice del texto es Melvin Backstrom de Montreal, misma ciudad en la que enseñan Davis y Sterne, y se pregunta algo que daría para comentar mucho ¿A quién molesta o más bien, a quién va dirigida la molestia que produce el ruido de las caceroladas? ¿Podemos seguir pensando en receptores de un mensaje cuando nos referimos a este asunto?

The authors strive to portray the manifs casseroles as joyful expressions of communities united in opposition to the ostensibly oppressive provincial government while (somehow) bringing order to the streets. But this is not at all the case. I (along with many other Quebec citizens) do not support the casserolistes or the seemingly never-ending protests against tuition hikes and find the nightly rounds of pot-banging to be a sonic assault on my rights to have a reasonable expectation of privacy and silence – and I’m certainly not the only one who feels this way as the content of letters pages to Quebec newspapers since it began make abundantly clear. Instead of recognizing the diversity of opinions that exist within Quebec, and therefore the illegitimacy of attempts to force one’s opinion on others outside of any democratic accountability, the authors imperiously proclaim the casserolistes as rightfully “enforc[ing] community standards.” But whose standards are these (they’re certainly not mine) and what legitimacy, beyond that of mob-rule, do they have to enforce them?
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