Discussion #3: Luther & Pepe

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While the propagations of Martin Luther’s writings and the Pepe the Frog meme are separated by hundreds of years, the ways by which they spread bear several similarities. While the messages of these texts were different, they both relied on technological means for their message to spread and this expansion involved the interplay between various agents.

In the case of Martin Luther’s writings, there is a strong chance that their popularity was at least in part aided by the technological means available at that time. Before reliable printing techniques were available, written work was unable for its messages to spread to the masses as only the elite had the ability to participate in written discourse. However, at the time of Luther’s writings, technology to copy and distribute written work had emerged which hastened this process. Luther may not have been the first person to ever hold reservations over the Catholic church, but because he lived in a time in which his concerns could be distributed, his messages spread rapidly. The spread of his messages also involved the interplay between various agents. People were needed to produce copies of his writings, distribute his writings and ultimately consume his writings. Since his work appealed to the common person, it made it possible for various people involved in printing and distribution to participate in a wide culture of knowledge transfer. While it is possible that his oral sermons inspired his first admirers to propagate his work, the fact remains that such work was spread so quickly (over a matter of weeks) because these people took advantage of the steel letter printing systems to produce and share Luther’s criticisms.  

Pepe the Frog’s spread also involved a complex interplay between its message, its technical realities and the people involved in its cycle of consumption. The message of Pepe the Frog is a lot less clear that that of Luther. Mainly because Pepe’s message changed over time from a playful stoner meme to a symbol of neo-Nazism. Although when could argue that the distribution of Luther’s work also changes its meaning from criticism of a specific aspect of the Catholic church into a will to split the Christian religion entirely. Regardless, the fact remains that the spread of Pepe’s message was made possible by the technology that surrounded it. The meme became popular through its propagation over platforms such as reddit, 4chan and twitter. These websites allow for easy sharing between people from disparate places and backgrounds. Much like the advent of practical printing allowed Luther’s messages to travel across europe. The ease of message sharing over these platforms allowed for Pepe to reach people around the world. It is worth noting hat in the case of Pepe, those consuming the message also were involved in distributing it as they then could voice their opinion by sharing it. It should also be noted that this process allowed for those sharing the message to alter its meaning. People could easily edit it to fit their own agenda which unfort resulted in the meme taking on bigoted connotations. This example illustrates how those involved in consumption and distribution of a message can use its technical platform to alter its meaning. Just as those spreading Luther’s messages could use them to support their own ends (establishing a new religious equilibrium), those sharing Pepe could use it to perpetuate their own agenda. That is, they could support a discriminatory agenda or even endorse a political candidate (Trump). While the Pepe the Frog meme did not have the level of influence as Luther’s writings, it quite possibly affected the presidential election in some way or another. The interplay between technogym the message,and the means to which this message is produced, doubted and consumed are not only integral to the message reaching a wide audience, but to the message becoming part of the public domain and therefore affording its sharers influence over its meaning.

Works Consulted:

Mele, C. (2016). Pepe the Frog Meme Listed as a Hate Symbol. New York Times.

Standage, T. (2013). Writing on the Wall: Social Media - The First Two Thousand Years. New York, NY: Bloomsbury. 18-20.