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That Is Really Meme: Nazi Pepe the Frog and the Subversion of Anglo-American Holocaust Remembrance

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Nazi and Holocaust Representations in Anglo-American Popular Culture, 1945–2020

Part of the book series: Palgrave Studies in Cultural Heritage and Conflict ((PSCHC))

Abstract

Demsky investigates Internet memes subverting contemporary Anglo-American Holocaust memorialization. Focusing on an erstwhile apolitical cartoon character named Pepe the Frog, this chapter explains how MAGA nationalists Nazified Pepe as part of a Holocaust mocking campaign. Demsky posits that Pepe’s saboteurs did not stumble onto this subject focus. Undermining Holocaust memorialization reflects a confluence of long-standing American political impulses, namely, anti-globalism, anti-liberalism, and antisemitism. Pepe serves a related role in the UK. Brexit supporters do not direct Pepe specifically toward Holocaust derision. Rather, they employ him as a nationalist symbol rejecting liberalized calls for ethno-racial tolerance and transnationalism. As Demsky’s analysis notes, however, these impulses subvert Holocaust remembrance by honoring the very obstacles that enabled the Nazis’ European Jewish destruction.

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Notes

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    Matt Furie, Boy’s Club (San Jose, CA: Teenage Dinosaur, 2006).

  2. 2.

    Gavriel Rosenfeld, Hi Hitler!: How the Nazi Past Is Being Normalized in Contemporary Culture (Cambridge: Cambridge University Press, 2015), 306.

  3. 3.

    Kin-Wee Chen, “The Internet Political Meme as Remediation of the Political Cartoon,” in The Languages of Humor: Verbal, Visual, and Physical Humor, ed. Arie Sover (New York: Bloomsbury Academic, 2018), 203.

  4. 4.

    Sean Milligan, A Rhetoric of Zaniness: The Case of Pepe The Frog,” (Ph.D. thesis, Wayne State University, 2019), 41.

  5. 5.

    Angela Nagle, Kill All Normies: Online Culture Wars from 4Chan and Tumblr to Trump and the Alt-Right (Winchester, UK: Zero Books, 2017), 11.

  6. 6.

    Joan Donovan, “Deconstructing Disinformation’s Threat to Democracy,” The Fletcher Forum of World Affairs 44, no. 1 (2020): 158.

  7. 7.

    Gregory Schrempp terms these relics “bad memes.” See “Taking the Dawkins Challenge, or, the Dark Side of the Meme,” Journal of Folklore Research 46, no. 1 (2009): 93.

  8. 8.

    Scott Aikin and Robert Talisse, Political Argument in a Polarized Age: Reason and Democratic Life (Malden, MA: Polity Press, 2020), 65.

  9. 9.

    For a documentary of the saga see Feels Good Man, directed by Arthur Jones (Los Angeles, CA: Ready Fictions, 2020), Film.

  10. 10.

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  11. 11.

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  12. 12.

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  13. 13.

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  14. 14.

    Andy Pearce, “Preface,” in Remembering the Holocaust in Educational Settings ed. Andy Pearce (London: Routledge, 2018), xviii.

  15. 15.

    For a discussion of shared national symbols see Gabriella Elgenius, Symbols of Nations and Nationalism: Celebrating Nationhood (Basingstoke, UK: Palgrave Macmillan, 2019), 23.

  16. 16.

    Andy Pearce, “Britain’s Holocaust Memorial Day: Inculcating ‘British’ or ‘European’ Holocaust Consciousness,” in Britain and the Holocaust: Remembering and Representing War and Genocide eds. Caroline Sharples and Olaf Jensen (New York: Palgrave Macmillan, 2013), 190.

  17. 17.

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  18. 18.

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  19. 19.

    Mark Runco, Creativity: Theories and Themes: Research, Development, and Practice (London: Academic Press, 2014), 142.

  20. 20.

    Peter Novick, “The American National Narrative of the Holocaust: There Isn’t Any,” New German Critique 90 (2003): 33.

  21. 21.

    Robert Fleegler, “Forget All Differences until the Forces of Freedom Are Triumphant”: The World War II–Era Quest for Ethnic and Religious Tolerance,” Journal of American Ethnic History 27, no. 2 (2008): 62–5.

  22. 22.

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  24. 24.

    William Hart, Black Religion: Malcolm X, Julius Lester, and Jan Willis (New York: Palgrave Macmillan, 2008), 116.

  25. 25.

    As quoted in Adam Meyer, “Victim and Villain: Shylock in the African American Imagination,” Borrowers and Lenders: The Journal of Shakespeare and Appropriation 7, no. 2 (2012): 9.

  26. 26.

    As quoted in Jane Anna Gordon, Why They Couldn’t Wait: A Critique of the Black-Jewish Conflict Over Community Control in Ocean Hill-Brownsville, 1967–1971 (New York: Routledge, 2001), 90.

  27. 27.

    Jacob Dorman, “Dreams Defended and Deferred: The Brooklyn Schools Crisis of 1968 and Black Power’s Influence on Rabbi Meir Kahane,” American Jewish History 100, no. 3 (2016): 422.

  28. 28.

    Ibid.

  29. 29.

    As quoted in Eric Sundquist, Strangers in the Land: Blacks, Jews, Post-Holocaust America (Cambridge: Belknap Press, 2008), 316.

  30. 30.

    Richard Russo, “American Work,” in Tales of Two Americas: Stories of Inequality in a Divided Nation ed. John Freeman (New York: Penguin Books, 2017), 58.

  31. 31.

    See Diana Mutz, “Status Threat, Not Economic Hardship, Explains the 2016 Presidential Vote,” PNAS 115, no. 19 (2018): E4330-E4339.

  32. 32.

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  33. 33.

    George Hawley, Making Sense of the Alt-Right (New York: Columbia University Press, 2017), 179.

  34. 34.

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  35. 35.

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    Hailie Fuchs, “Trump Attack on Diversity Training Has a Quick and Chilling Effect,” New York Times, October 13, 2020, https://www.nytimes.com/2020/10/13/us/politics/trump-diversity-training-race.html.

  37. 37.

    Patrik Hermansson et al., The International Alt-Right: Fascism for the Twenty-First Century? (London: Routledge, 2020), 113.

  38. 38.

    Jeffrey Kaplan, “History and Terrorism,” Journal of American History 8, no. 1 (2011): 103.

  39. 39.

    Christopher Hitchens, Why Orwell Matters (New York: Basic Books, 2002), 5.

  40. 40.

    Annie Kelly, “The Alt-Right: Reactionary Rehabilitation for White Masculinity,” Soundings 66, no. 66 (2017): 68–78.

  41. 41.

    “NPC Wojak-Pepe turns Maga NPC into Nazi Wojacks,” Know Your Meme, accessed July 19, 2020, https://knowyourmeme.com/photos/1422924-npc-wojak.

  42. 42.

    Suzanne Vogel-Scibilia, “Community Resilience and the Pittsburgh Synagogue Shooting,” in Anti-Semitism and Psychiatry: Recognition, Prevention, and Interventions eds. Steven Moffic et al. (Cham: Switzerland: Springer International Publishing, 2020), 223.

  43. 43.

    Shannon Reid and Matthew Valasik, Alt-Right Gangs: A Hazy Shade of White (Oakland, CA: University of California Press, 2020), 104, 124.

  44. 44.

    Ibid., 104.

  45. 45.

    Jennifer Bulanda, Shelby Frye and Valerie Thompson, “Vaccine Opposition in the COVID-19 Age,” in Social Problems in the Age of COVID-19 vol. 1 eds. Glenn Muschert et al. (Bristol, UK: Policy Press, 2020), 123.

  46. 46.

    Elise Thomas and Albert Zhang, ID2020, Bill Gates and the Mark of the Beast: How COVID-19 Catalyses Existing Online Conspiracy Movements (Canberra, Australia: Australian Strategic Policy Institute, 2020), 1.

  47. 47.

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  48. 48.

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  49. 49.

    Laura Bliss, “Magistrates Court: Social Media: ‘A Theme Park just for Fools’ R v Alison Chabloz (unreported) Westminster Magistrates’ Court 25 May 2018,” Journal of Criminal Law 82, no. 4 (2018): 301.

  50. 50.

    Ben Weich, “Holocaust Denier Alison Chabloz Jailed,” The Jewish Chronicle, September 24, 2019, https://www.thejc.com/news/uk/holocaust-denier-alison-chabloz-jailed-for-continuing-to-blog-despite-social-media-ban-1.489185.

  51. 51.

    Dave Rubin, Don’t Burn This Book: Thinking for yourself in an Age of Unreason (New York: Penguin Publishing Group, 2020), 52.

  52. 52.

    David Williams, “Hate Speech in the UK: An Historical Overview,” in Extreme Speech and Democracy eds. Ivan Hare and James Weinstein (New York: Oxford University Press, 2009), 93.

  53. 53.

    AM Gibbs, A Bernard Shaw Chronology (New York: Palgrave Macmillan, 2001), 365.

  54. 54.

    Edward Isser, “Bernard Shaw and British Holocaust Drama,” Shaw 12 (1992): 111–13.

  55. 55.

    Leonard Conolly, Bernard Shaw and the BBC (Toronto: University of Toronto Press, 2009), 96.

  56. 56.

    Conolly, Bernard, 110.

  57. 57.

    Gibbs, Bernard, 290.

  58. 58.

    Isser, “Bernard,” 115.

  59. 59.

    Deborah Lipstadt, Denial: Holocaust History on Trial (New York: Ecco, 2016), 13.

  60. 60.

    Jon Ronson, Them: Adventures with Extremists (New York: Simon & Schuster, 2002), 152.

  61. 61.

    Tyson Lewis and Richard Kahn, “The Reptoid Hypothesis: Utopian and Dystopian Representational Motifs in David Icke’s Alien Conspiracy Theory,” Utopian Studies 16, no. 1 (2005): 45.

  62. 62.

    Ronson, Them, 149.

  63. 63.

    David Icke, And the Truth Shall Set You Free (Isle of Wight, UK: 1995), 119.

  64. 64.

    Ibid., 121.

  65. 65.

    Ibid., 129.

  66. 66.

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  67. 67.

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  68. 68.

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  69. 69.

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  70. 70.

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  71. 71.

    Mark Donnelly, “‘We Should Do Something for the Fiftieth’: Remembering Auschwitz, Belsen, and the Holocaust in Britain in 1995,” in Britain, eds. Sharples and Jensen, 171.

  72. 72.

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  73. 73.

    Caroline Pearce, Contemporary Germany and the Nazi Legacy: Remembrance, Politics and the Dialectic of Normality (New York: Palgrave Macmillan, 2008), 202.

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Demsky, J. (2021). That Is Really Meme: Nazi Pepe the Frog and the Subversion of Anglo-American Holocaust Remembrance. In: Nazi and Holocaust Representations in Anglo-American Popular Culture, 1945–2020. Palgrave Studies in Cultural Heritage and Conflict. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-79221-3_7

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