Blog Post 3 - Luther & Pepe the Frog

The power of media ecologies instills in the public a way of life and a source of social experimentation and community. The platform upon which Martin Luther’s 95 Theses was shared is a lot different from the platform upon which “Pepe the Frog” has become notorious on. Respectively each media text managed to formulate itself as a mode of communication, affect and accumulation (Herman, November 8, 2016).

The 95 Theses were first attached to a church door and subsequently printed onto light pamphlets that were spread throughout the world (Standage, 2013). The passing along of a message that had the importance to be printed on a pamphlet and sent out to the public symbolically shows its importance and encouraged people to read what the pamphlet contained (Standage, 2013). The widespread consumption of such important information created a shared identity that provoked a sign of revolution and change. In contrast “Pepe the Frog” was articulated through the sharing on multiple media platforms and even on Donald Trumps personal Twitter feed (Mele, 2016). This aggressive sharing of the appropriated white ethno-nationalist meme was a symbolic representation of Trumps attitude towards an anti democratic, anti politician campaign. The extremely controversial images became a symbolic representation of Trumps campaign, which preached unconventional ethics that captured the public’s attention because of the frustration they felt over the traditional, democrat views on change.

As a mode of affect each text was successful in creating a sense of anger and indignation whether for the text or against the text (Herman, November 8, 2016). In the case of Martin Luther’s Theses instigated a sense of discontent over the current doctrine and role of the Catholic Church. He managed to illuminate the injustices of the way society was being run and because of this collected a gathering that all agreed and shared his same sentiments.  The ability of his work to produce emotion was the key factor in facilitating the revolution that brought about the change needed to readdress the role of the Church (Standage, 2013).  Trumps appropriated version of “Pepe the Frog” also managed to insight a great deal of emotion and controversy over the anti Semitic message it portrayed. The opposition was deeply angered by the image that was promoted by the Republicans calling it “hateful and harassing” (Mele, 2016). While in opposition the meme managed to bring together a minority of the public that were supportive of these hateful connotations instead of provoking anger; in its place happiness, over their views finally being addressed.

Finally the power of accumulation instigated how each text would become a part of the public and its affect of the user. In terms of the 95 Theses Martin Luther never received any of the monetary gratification that came from the selling of the pamphlets instead as a result of the consumption he received large political recognition (Herman, November 8, 2016). He became the face of change and revolution, which granted him a large amount of capitol and power, as the people believed he could make a difference. Similarly, Donald Trumps adoption of the meme “Pepe the Frog” into his campaign proved to gain him political capitol and approval as people felt the meme was something they related to and understood. The power of the message of ant-Semitism is made evident through the proliferation of the message while Donald Trumps power stemmed from the approval of this message.

References

Herman, Andrew. Wilfrid Laurier University, Waterloo. 8 November 2016. Lecture.

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 2,000 years. New

York: Bloomsbury.