Tag Archive | Authenticity

This Past Weekend with Theo Von: Brocasting Trump, Part II

But first. . .

A Brief Synopsis of an Introduction to Bro-casting TrumpA Year-long SO! Series by Andrew Salvati

In total, Trump appeared on fourteen podcasts or video streams during his 2024 campaign, which together earned a combined 90.9 million views on YouTube and on other video streaming platforms, not even including audio podcast listens, which, because of the decentralized nature of RSS, are notoriously difficult to pin down.  

That’s a lot.

In the following series of posts, I am particularly concerned with Trump’s success with the so-called podcast bros – partially because my own research interests are in the area of mediated masculinities, but also because they may have put him over the edge with a key demographic – with (white) Gen-Z men.

Over this series—which began in January 2026 with Logan Paul—I will examine several of Trump’s appearances on largely apolitical “bro” podcasts during the 2024 campaign season, including his interviews with Logan PaulTheo VonShawn RyanAndrew Schulz, the Nelk Boys, and Joe Rogan. In the course of this examination, I will pay attention not only to what Trump said on these shows, but also to the way in which they established a sense of intimacy, and how that intimacy worked to underscore Trump’s reputation for authenticity. Along the way, I will also discuss the podcasts and podcasters themselves and attempt to locate them within the broader scope of the manosphere. Finally, given the passage of time since Trump’s appearances, I will consider to what extent, if any, individual hosts have become critical of his administration’s policies and actions – as Joe Rogan famously has.

Here’s the second installment, on This Past Weekend with Theo Von.

***

With about five-and-a-half minutes remaining in the podcaster and comedian Theo Von’s August 2024 interview with Donald Trump, the conversation turned to the U.S. southern border. Thus far, the interview had not shied away from policy concerns; however, though the questions were earnest, the answers were evasive and superficial. Noting that he had hosted Border Patrol agents on his show in the past, Von reported that one of the biggest problems that the agency faced was that its officers were arresting the same people over and over again. The reason, according to Von, was that “the people that are coming in illegally aren’t being prosecuted.”

The 44-year-old podcaster then asked the president in his lilting Louisiana accent what he would do differently to alleviate the problem and make the border more secure. Like many, it was a question that allowed Trump to indulge in his penchant for superlative and self-aggrandizement.

“So, the borders, well, I did it. I did it,” Trump declared. “We had the best border … we had the wall built. We had more going to come beyond, long beyond what I promised. I built hundreds of miles of wall, and it worked.”

Now, this post isn’t necessarily the venue for relitigating the failures of what was Trump’s signature project during his first administration, for reminding you, dear reader, that despite his promise on the 2016 campaign trail that he would “build a great, great wall on our southern border” (which Mexico would pay for), and despite signing an executive order just days after taking office that directed the Secretary of Homeland Security “to immediately plan, design, and construct a physical wall along the southern border,” by the end of his term in office in January, 2021, only 452 miles of wall had been constructed – much of which was not new, and had merely replaced existing barriers. Such reminders can be found elsewhere.

Rather, the moment captured the credulity which Von freely gave the former president throughout the interview, and thereby highlighted what I suggested in my last post is the problem – or, from the candidate’s perspective, the virtue – of a media strategy that allotted a significant amount of time to non-journalists: it was unlikely that he’d get much pushback.

***

And after listening through the episode a few times and trying to put myself in the place of an apolitical Theo Von listener, or one perhaps too young to remember the first Trump administration, I began to more fully appreciate the extent to which his apparent authenticity coupled with a sense that he is not just a political outsider, but an autonomous agent free of obligation to party. Typically, this last part comes out when Trump takes aim at “them” – Joe Biden, Kamala Harris, Chuck Schumer, Nancy Pelosi, and other unnamed Democratic elites, as well as any other members of the “deep state,” or “establishment” who oppose him.

In contrast to these shadowy figures, Trump presents himself as someone who, largely because of his wealth, remains independent, and as such, is uncorrupted by “them.” He can thus position himself as a man of the people, and in fact frequently trumpeted his own popularity during the episode – with Von only too happy to provide affirmation.

Still from “Donald Trump | This Past Weekend w/ Theo Von #526” created by Sounding Out!

But this turn toward the border and to immigration policy is also significant in retrospect, given that Von has since been critical of the second Trump administration’s mass deportation policies, and of the Department of Homeland Security’s (DHS’s) unauthorized use of his image and voice in one of its marketing videos in a way that seemed as if he supported the department’s deportation efforts.

In the now-deleted video (part of which can be seen here), Von looks directly into the camera and says “Heard you got deported dude, bye.”

The comedian quickly took to X (formerly Twitter) to vent. “Yoo DHS I didn’t approve to be used in this,” he said in a post that he later deleted. “I know you know my address so send a check. And please take this down and please keep me out of your ‘banger’ deportation videos. When it comes to immigration my thoughts and heart are a lot more nuanced than this video allows. Bye!”

Roughly a week later, on October 2, 2025, Von returned to the subject on his podcast with an impassioned statement explaining to his listeners the situation with the video and outlined some of his own thoughts on immigration. Contextualizing the clip by saying that it had been made in a parking lot after one of his comedy shows as a joke – though in Von’s telling, what he said still comes off as callous, as the “girl” who approached him with the camera was trying to tell the comedian that her friend had recently been deported – Von went on to talk about the blowback he received as a result of the DHS video, which was in no way an accurate depiction of his complex thoughts on immigration.

“And my father immigrated here from Nicaragua, right?” he explained, his voice beginning to break. “Like one of my prized possessions is I have his immigration papers [from] when he came here. And I have them in a frame … and, so I have tons of thoughts about it, but this was just fucked up, right? It was fucked up. And it was everywhere. It was on all platforms and stuff.”  

What Von seemed to be doing here was saying that, though he may have supported a tough line on illegal immigration and had little tolerance for those who had been admitted into the country with a criminal record, he could not necessarily get behind the Trump DHS’s indiscriminate deportation scheme, which was sweeping up immigrants who had come into the country the “right way” alongside those who maybe hadn’t. 

However in listening to Von’s Trump interview from 2024, it’s hard not to hear the future president laying the groundwork for what would become a maximalist strategy on immigration. “We have over 20 million people, in my opinion, right now, that came into our country [the number of unauthorized immigrants in the U.S. was estimated at 14 million in 2023]. Many come from prisons, jails, mental institutions, many terrorists,” Trump claimed, later adding that “we’re going to spend a lot of time getting the criminals out … we have a lot of people, hundreds of thousands of murderers. We have people, drug dealers … it’s not even believable.”

Although it would have been difficult at the time of the recording to imagine the terror that Trump’s Immigration and Customs Enforcement (ICE) sweeps would unleash on communities like Los Angeles, Chicago, New York, and Portland in the months following his return to office, we can hear in his attempts to vilify unauthorized foreign nationals, and in his fear-mongering about how many of them were bad actors, a justification for the use of blunt force rather than nuanced policy.

And it seemed like Von agreed, at least in principle, with the law-and-order logic underpinning Trump’s statements. “Oh, I don’t think people should be allowed to be in our country if they’re criminals,” he stated.

To give this conversation a charitable reading, it is perhaps likely that Von assumed that, once in office, Trump’s administration would have the tools to determine which foreign nationals were authorized to be in the country and which were not.  Further, he may also have believed ICE would know who among this group had a criminal record – and not conduct mass roundups based on race.

Yet, as we should have all probably known by the summer of 2024, for Trump and his chief advisers, blunt force (and cruelty) was the point. Recall the so-called “Muslim Ban” instituted during Trump’s first term, which was hardly an example of a well-calibrated policy, but was rather a “total and complete shutdown” of travelers and immigrants from seven Muslim-majority countries (though even this wasn’t without its conflicts of interest as it excluded several countries like Saudi Arabia and the United Arab Emirates where Trump had business dealings).

Even the wall, which was conceived by Trump insiders in 2015 as a mnemonic device intended to help their boss to remember to mention illegal immigration at his campaign rallies, was deemed effective precisely because it was not subtle. As Trump 2016 campaign adviser Sam Nunberg told Business Insider, “I think one issue is people did understand walls … the wall in 2016 was symbolic of Donald Trump: common sense, practical solutions, simplified answers – as opposed to long nuanced, detailed policy speak.”


President Donald J. Trump’s signature is seen on a plaque on the border wall Tuesday, Jan. 12, 2021, at the Texas-Mexico border near Alamo, Texas. (Official White House Photo by Shealah Craighead) (PDM 1.0)

And this would be a fair characterization of Trump’s remarks on This Past Weekend – when Von asked earnest policy questions, Trump offered simplified, seemingly common sense responses that presented his own approach to the problems of government as something different than politics-as-usual, different because it was guided by an intensely practical, no-nonsense ethos.

Like his appearance on Logan Paul’s Impaulsive, Trump’s calm, yet forceful tone of voice on This Past Weekend tended to support his overall credibility as a leader capable of bringing logical solutions to a crisis-ridden government – of brining decisive, masculine order to the chaos in Washington. Such was the impression that listeners may have gotten, for instance, from Trump and Von’s discussion of the president’s first term executive order mandating price transparency for hospital care, which Von asked Trump about specifically, and which, Trump claimed, “would have brought down the cost of care by 50, 60%” if Biden and Kamala had enforced it.

But Trump’s appeals to common sense also provided cover for what might have otherwise been an embarrassing bit of hypocrisy. When Von began to turn the conversation toward the power of lobbyists, asking why it was that the government couldn’t seem to do anything about the so-called revolving door, Trump explained that there was a “whole constitutional thing there” (the First Amendment right to petition the government), and agreed with Von that it was “a problem and … a big problem,” adding that “we were [in his first term] doing things about it.”

What his administration did, was issue an executive order banning executive branch employees from becoming lobbyists for a period of five years. This move may have seemed like it indicated a genuine desire to “drain the swamp,” as Trump routinely promised to do on the campaign trail in 2016, but, as ProPublica revealed in a 2019 report, his administration had actually hired 1 lobbyist for every 14 political appointees that it had made since taking office (281 in total), which was four times more than Obama had appointed six years into office.

Given that they had provided ingress to the executive branch, it is perhaps unsurprising that they would eventually provide egress, executive order notwithstanding. Indeed, on the final day of his first term, Trump revoked the order without giving explanation, clearing the way for members of his administration to secure lucrative lobbying gigs.  Such contradictions, however, were more or less concealed behind Trump’s populist rhetoric, behind his apparent recognition that conflicts of interest are a problem in politics, or that medical debt is crushing Americans.

Cropped Still from “Donald Trump | This Past Weekend w/ Theo Von #526” created by Sounding Out!

But taking a sound studies perspective, we can also see – or hear – how Trump’s tone of voice, which admittedly seems less energetic than it was during his Logan Paul interview, tended to convey an assurance that what he said was an authentic expression of his own thoughts and perspectives. Again, this was not the kind of stream-of-consciousness raving that we have come to expect from his rallies, but rather a low-key, intimate conversation about relevant issues and facts – or, at least facts as Trump saw them.

The implication here is that Trump as a political leader is free to operate in ways that mere politicians and government officials simply can’t because of their obligations to party, to donors, or to lobbyists. What is likely missed in all of this, however, is that what Trump is describing is a thoroughly authoritarian approach to political power, one that is of a piece with his claim that “I alone can fix it.” Positioning himself outside the political establishment – and even independent of the Republican Party of which he is nominally the leader – Trump can offer himself as a political messiah and claim the moral authority to act without regard for democratic processes in the name of a specious popular mandate.

In other words, by contrasting himself with “them,” and by holding himself at a distance from the dominant political order, Trump clears himself of the obligation to work with any group or individual that he deems to be opposed to his own quasi-populist agenda.

And for Von and those in his audience who are fed up with the status quo, that is a powerful appeal.

Featured Image: Theo Von, Edited James Tamim, Wikimedia Images (CC BY-SA 2.0)

Andrew J. Salvati is an adjunct professor in the Media and Communications program at Drew University, where he teaches courses on podcasting and television studies. His research interests include media and cultural memory, television history, and mediated masculinity. He is the co-founder and occasional co-host of Inside the Box: The TV History Podcast, and Drew Archives in 10.

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Tape Hiss, Compression, and the Stubborn Materiality of Sonic Diaspora

In an article for Pitchfork, music critic Adam Ward reminisces about digital music files that sound as if they’re “being played through a payphone,” and calls the extreme compression of the low-quality MP3 “this generation’s vinyl crackle or skipping CD.” The crackles, hisses, and compression that characterize such sound files are what I term “encoded materiality.”  Focusing on the encoded materiality of the digital helps us to reconfigure our approach to sonic media, understanding how the compression of early MP3s and tape hiss remind us not only of lost fidelity, but also of the richness of exchange. These warm and stubborn sonic impurities, having been encoded in our digital listening formats and thus achieving repeatability and variability, act as persistent reminders that we can think diaspora beyond melancholy and authenticity, sidestepping the questions of purity and loss that so often characterize dialogues in the field of diaspora studies.

In Mechanisms, his work on electronic textuality, Matthew Kirschenbaum proposes a “material matrix governing writing and inscription in all forms” composed of four elements: “erasure, variability, repeatability, and survivability” (xiii). The defects of sonic technology that become encoded in digital files are one such type of inscription. Tape hiss and other recording accidents–such as Casey Kasem ruining your attempt to tape record the first Western song you fell in love with after leaving Hong Kong by fading the outro and butting in with his banter–achieve repetition and survival during the digital encoding process, becoming a welcome reminder of time and place. Such materiality helps us to better understand the politics of diaspora. It clues us in to how the elements of textual encoding (erasure, variability, repeatability, and survivability) become embedded within diaspora’s complex logic.

Image by DraconianRain @Flickr CC BY-NC.

Image by DraconianRain @Flickr CC BY-NC.

To think through these complex moments of exchange, let me offer a story about my experience with tape hiss. I grew up listening to music touched by this particular sonic grain: a ground level of noise upon which my sonic experiences were built. After I received my first iPod in 2005, I connected a tape player to the input of my computer, recorded a stack of tapes, and then manually split them into MP3s—pseudo-piracy committed in earnest. A few weeks ago, I dug up these same files and put them on my phone, once again returning the buried albums to their former glory on a constant rotation playlist. I keep returning to these particular files, rather than finding the now easily available digital versions, because I admire the survivability of their materiality. The materiality of these tracks allowed me to trace the complexity of my own history—the tape hiss is just as much a part of this history as the songs themselves.

After first moving to Canada from Hong Kong, my family and I established ourselves by unswervingly performing the same routine each weekend. We would have late lunch at our favorite dim sum restaurant, drive around for a bit, and then relax at home; there wasn’t much to do in the ex-urbs of Toronto. On those drives, we listened to selections from a stack of cassette tapes in the glovebox of our old Pontiac Bonneville. Sally Yeh’s 1987 album Blessing was on constant rotation and received its fair share of wear. This was one of the tapes I recorded to my computer, destined for digitization.

Because I hit the record button a few seconds early, my MP3 of Sally Yeh’s Blessing begins with a few seconds of silence. It’s enough to trick me into thinking that the song isn’t playing. In a quiet enough spot, I can hear that it’s actually tape hiss. No matter where I am, on the road or in the shower, my mind fills in the blank with the thick ker-chunk of the cassette entering that Pontiac stereo right before that familiar tape hiss would fill the car, always giving us a few sometimes-needed, sometimes-awkward moments of silence before the music started. The sonic texture of that tape stems from its material nature as plastic and metal. The hiss itself is due to the size of the magnetized particles on the plastic. Because of these sounds, the song tells its own story. It recalls our shared sonic and material experience as I migrate it from device to device.

Before Blessing made its way into our car, it was one of the few cassette tapes that my parents carefully packed into a dozen cardboard boxes and shipped by sea to Canada in the late 1980s. This was in the midst of the countrywide protests in China that led to the events at Tiananmen Square. That insistent ker-chunk of plastic on metal that my brain inserts every time I play the MP3s keeps my experience of the music grounded in this earlier history, too. Strange that a fluffy pop song would remind me of the serious political strife taking place on the doorstep of a Hong Kong nervously awaiting its “handover.” This sonic anchor’s ability to recall to me these snippets of history, both personal, national, and transpacific has been crucial in the development of my own diasporic identity. Listening to this particular recording of Blessing helps me to keep track of my self and my history.

Ker-chunk.

The act of withdrawal that many of us perform in order to interface with our sonic technologies, as Alexander Weheliye shows in his reading of Ralph Ellison’s Invisible Man in Phonographies, can play a powerful role in understanding one’s own racial subjectivity. Weheliye focuses on the scene in which the titular narrator-protagonist retreats to a subterranean cave-like space to listen to Louis Armstong’s recorded, disembodied voice in complete solitude. He asserts that the narrator builds his own subjectivity through a recognition of the self by projecting that self onto Louis Armstrong’s “vocal apparatus,” that is, his voice coming through a phonograph (143). “The phonograph’s ability to disconnect the singing voice from its face, or rather to replace it with a technological visage, further heightens its materiality, which impels the protagonist to imbue Armstrong’s voice with a surplus of signification” (Weheliye 145).

More than a black and white photo or a stern historical lecture from the elders, the “heightened materiality” of the digital format, a type of “technological visage” cathects my own diasporic history most forcefully to the sonic anchor of tape hiss because it acts as a “voice without a face” in the same way as the phonographic Armstrong. But despite the privacy of the phonographic listening act in this scenario, Weheliye suggests that

the phonographic listening modality also bears the traces of sociality… since the listening subject is drawn out of him/herself by encountering the technologically mediated sounds of other subjects—we might even go so far as to suggest that the phonograph itself functions as a subject, especially in its interfacings with various humans. (165)

So it is with similar sonic technologies that can encourage the “eschewing [of] the social” such as iPhones, CDs, and, yes, cassette tapes. Like Ellison’s narrator interfacing with the mechanical apparatus that conveys Armstrong’s voice, the insistent “defects” kept on the digital file keep the mechanism of its delivery at the fore, allowing me first to understand that diasporic feeling of dis-ease—and to imagine beyond it.

Sally Yeh's "Blessing." Image used with permission by the author.

Sally Yeh’s “Blessing.” Image used with permission by the author.

What I gain from the digital yet still stubbornly material tape of Blessing is not any overt lyrical or thematic gesture to a diasporic subjectivity on the artist’s part, but rather an induction into what Giorgio Agamben calls, “the idea of an inessential commonality, a solidarity that in no way concerns an essence” (18), or perhaps a community based on “belonging itself” (84). Likewise, Weheliye’s “diasporic citizenship coarticulate[s] the national and transnational instead of playing a zero-sum game with political identification” (369).  If diaspora is defined by the perpetual desire to seek an imagined originary point of true identity that inevitably leads to melancholy, as psychoanalysis maintains, tape hiss and other encoded materialities turn the gaze away from the mists of origin, validating instead the development of diasporic identity in the aftermath of emigration. Of course, loss and melancholy are legitimate psychic aspects of the diasporic experience, as persuasively demonstrated by scholars such as David Eng, Shinhee Han, Anne Anlin Cheng, but they neither define the whole experience nor are they mutually exclusive to it. It is in this way that we can think of diaspora as a community of belonging by becoming.

A consideration of the stubborn ways that materiality is encoded in the digital helps us to think of diaspora as more than psychic fait accompli—it is also a ‘coming community’ characterized by the process of belonging. Kirschenbaum’s matrix provides the right foundation for a study which considers how material inscriptions are related to our diasporic lives. The inscription that defined my diasporic becoming came from the cassette tape that travelled across the ocean in a boat for five weeks, escaped erasure, survived repeated playings, became digital, and lives on now as a hissing reminder of our history of emigration. What else may we find about our own becoming and belonging if we attune our ears to the encoded materialities of sonic diaspora?

Featured image “Decayed Cassette” by darkday @Flickr CC BY.

Chris Chien is a Ph.D. candidate in the Department of English at the University of Southern California working variously in the areas of sound, diaspora and transpacific studies, all with a distinctly queer bent. He completed his M.A. in English Literature at Loyola Marymount University and his Honors B.A. in English Literature and Latin at the University of Toronto. Chris has presented papers on angelic gender fluidity in John Milton’s Paradise Lost and post-colonial affect in the work of Herman Melville and Amitav Ghosh at the Rocky Mountain MLA and South Atlantic MLA conferences respectively. He is currently developing a paper that examines the performativity of diaspora, masculinity, and the capitalist ethos in Eddie Huang’s memoir Fresh Off the Boat and its adaptation as an ABC sitcom.

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