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"What is a meme? What is in a meme? What does 'living in/with memes' actually mean? What do memes mean to human beings dwelling in a life-world at once connected and fragmented by the internet and social media? Answers to and ways of answering these and other meme questions that arise in social events represent human assistance in or resistance to meaning making. A pragmatic perspective on internet memes as a way of seeing in social life experience offers a unique window on how meme matters in mediated (inter)actions turn out to be inextricably intertwined with human beings' presencing and essencing in the life-world. Ultimately, this volume seeks to reveal what and how serious if not unsayable concerns can be concealed behind the seemingly humorous, carefree and colorful carnival of internet memes across cultures, contexts, genres and modalities. This book will be of some value to anyone keen on the dynamics of memes and internet pragmatics and on critical insights that can be garnered in kaleidoscopic multimodal communication. Originally published as special issue of Internet Pragmatics 3:2 (2020)"

Este trabalho apresenta um projeto de iniciação científica (PROBIC/Centro Universitário Franciscano), e refere-se a revisão bibliográfica acerca do tema meme. O objetivo central deste trabalho é o de introduzir os principais conceitos que circundam o termo meme, desde sua analogia à genética até a sua recente apropriação e ressignificação nas redes sociais. Além de apresentar os principais tipos de memes, uma breve explanação e diferenciação de meme e conteúdos virais, e também a desambiguação entre meme e mene.

In today's world, memes have become a second language. They are used to explain emotions, make fun of our friends, convey inside jokes, comment on the world around us, and so much more. They are a quick way to show a friend how you are feeling or to start a conversation. Nowadays, there is a meme for almost every situation, and the topics range from what your dog is thinking, to politics, and truly everything in between. While memes are often funny and used as a form of entertainment, some memes take on a more serious role in society. Memes have become a way for people to present new ideas and challenge societal ideologies. This is a new and emerging form of activism that deserves our attention. Using DeLaure and Fink's (2017) idea of culture jamming and its modes of operation, I will argue that political memes are a method of culture jamming and could create new ways to engage youth in politics and social issues. I will do this first by defining culture jamming and its modes of operation; then I will explain the idea of political memes and how they function. Finally, I will draw conclusions about the implications of using memes and culture jamming as a political tool from this analysis.

This article explores how "the left" meme and the character and emotional reception of taboo-breaking therein via the case of r/DankLeft—a USA-centric Marxist, Anarchist, and Democratic Socialist Internet meme community. It asks: what themes do popular r/DankLeft Internet memes relate to, how does taboo feature within popular r/DankLeft Internet memes, and can any differences in the ways in which taboo-related r/DankLeft Internet memes are received be discerned. In turn, it carries out a thematic analysis of 366 popular memes, a multimodal critical discourse analysis of 41 taboo-related popular memes, and a comparative sentiment analysis of the comments these and other memes have received in r/DankLeft. The article finds that popular memes in r/DankLeft primarily relate to perceived threats to its community of users. It also shows that taboo-breaking does feature in r/DankLeft memes and that when it does correlative patterns emerge in terms of popularity and emotional reception.

This paper argues that the usual framing of discussions of money, monetary policy, and fiscal policy plays into the hands of conservatives.That framing is also largely consistent with the conventional view of the economy and of society more generally. To put it the way that economists usually do, money lubricates the market mechanism - a good thing, because the conventional view of the market itself is overwhelmingly positive. Acknowledging the work of George Lakoff, this paper takes the position that we need an alternative meme, one that provides a frame that is consistent with a progressive social view if we are to be more successful in policy debates. In most cases, the progressives adopt the conservative framing and so have no chance. The paper advances an alternative framing for money and shows how it can be used to reshape discussion. The paper shows that the Modern Money Theory approach is particularly useful as a starting point for framing that emphasizes use of the monetary system as a tool to accomplish the public purpose. It is not so much the accuracy of the conventional view of money that we need to question, but rather the framing. We need a new meme for money, one that would emphasize the social, not the individual. It would focus on the positive role played by the state, not only in the creation and evolution of money, but also in ensuring social control over money. It would explain how money helps to promote a positive relation between citizens and the state, simultaneously promoting shared values such as liberty, democracy, and responsibility. It would explain why social control over money can promote nurturing activities over the destructive impulses of our undertakers (Smith's evocative term for capitalists).

Memes and meme factories are increasingly the new fronts for ageism online. To address the lack of studies exploring memetic expressions of ageism, this study utilized multimodal discourse analysis to analyze 98 image macros from five meme factories in Singapore. Expressions of ageism were consistently found in how the meme visually and discursively portrayed older adults, and three ageist themes of infantilization, barbarization, and fetishization were identified. Memes that infantilized older adults often portrayed them as immature and illiterate despite their age and emphasized their dependence on others. Memes that barbarized older adults portrayed them as being uncultured or having inferior cultural tastes, while memes that fetishized older adults positioned them as an object of sexual fetish. The intersections of ageism with sexism, classism, and racism were also noted. Practical implications of these findings were discussed, and several recommendations were offered for meme factories to reduce visual ageism.

The ever increasing use of new technologies and digitalization led to significantchanges in people's everyday lives. The new media content produced as a result of it led to change ofpatterns of behavior, understanding of social, cultural and political developments both globally andlocally. One such media product, the meme, plays significant role in creating concepts andunderstanding. This process is metaphorical and can tackle different issues by drawing people'sattention and engaging their thinking . Furthermore, it can significantly impact people's biases.

Etwa ab 2014 tauchten in deutschen Städten Sticker auf, die alle sehr ähnlich gestaltet waren: Kleine schwarze Quadrate, auf die mit weißer, serifenloser Schrift in der Regel sechs Buchstaben in zwei Zeilen gedruckt waren, eingefasst in einem roten Balken oben und einem roten Balken unten: "FCK SPD", "FCK NZS", "FCK CPS" usw. Wieso diese Sticker sich in ihrer Gestaltung am Logo der New Yorker Rap-Gruppe Run-DMC orientierten, blieb unklar. Oskar Piegsa und Lorenz Grünewald-Schukalla begannen sich zunächst in E-Mails über das Phänomen auszutauschen. Daraus entstand eine Korrespondenz, die bis in den September 2016 anhielt und grundsätzliche Fragen zu Memes im Allgemeinen und dem Run-DMC-Logo-Meme im Speziellen diskutierte. Wir dokumentieren den Austausch in einer eigens für diese Zeitschrift gekürzten und überarbeiteten Fassung.

Praktik kebijakan pemerintah mengenai Covid-19 yang dinilai tumpang tindih menyebabkan tenaga medis di Indonesia bereaksi dengan menggunakan #IndonesiaTerserah di Twitter dalam bentuk video meme. Ini merupakan bentuk kekecewaan tenaga medis yang sebelumnya dielukan sebagai pahlawan yang berada di garda depan pada saat pandemi Covid-19. Reaksi tersebut mendapat dukungan oleh para netizen yang meunggah ulang sebagai konsekuensi tindakan subversif. Artikel ini bertujuan mengkaji praktik, pesan dan ideologi video kreator #IndonesiaTerserah dengan metode analisis meme Limor Shifman melalui tiga dimensi teks asli yaitu content, form dan stance. Penelitian ini menunjukan bahwa ungkapan "terserah" menjadi sebuah kalimat satire yang umumnya diungkapkan dalam protes akal sehat. Pesan subversif yang terkandung disampaikan dengan logis dan emosional demi membangun kerjasama dan rasa kemanusiaan. Kreator menghasilkan karya video dengan kualitas semi-profesional didukung teks guna mempertegas narasi tokoh. Ideologi perjuangan tenaga kesehatan mempertegas bahwa mereka masih berada di garda terdepan, profesi yang tak mudah tergantikan dengan sekejap namun mudah hilang bila tak terjaga. The overlapping government policy on Covid-19 caused medical personnel in Indonesia to react by using #IndonesiaTerserah on Twitter in the form of meme videos. This is a form of disappointment for those who were previously hailed as heroes who were at the forefront during the Covid-19 pandemic. This reaction received support from netizens who posted it as an act of subversion. This article aims to examine the practices, messages, and ideology of #IndonesiaTerserah video creators using the meme analysis method of Limor Shifman through 3 dimensions of the original text, content, form, and stance. This research showed that the expression "whatever" becomes a satirical sentence consisting of commonsense applications. Subversive messages were delivered logically and emotionally in order to build cooperation and a sense of humanity. The creator produced semi-professional quality videos supported by text to emphasize the narratives of characters. The ideology of health workers emphasized that they were still at the forefront, a profession that cannot be easily replaced but can easily be lost if unprotected.

Kehadiran internet dengan berbagai kreatifitas aplikasi, menghadirkan ruang kreasi dan demokrasi yang lebih luas. Euphoria masyarakat pada internet tidak saja menjangkiti negara asal dan negara-negara maju, namun juga merambah ke negara-negara dunia ketiga seperti Indonesia yang mengklaim dirinya sebagai negara demokrasi. Jika sebelumnya demokrasi itu terbatas pada ruang elit partai dan negara, pada konteks tersebut maka meme hadir. Oleh karena itu dalam penelitian ini rumusan masalah adalahnya bagaimana wacana mengenai politisi perempuan ditampilkan melalui meme dengan menggunakan wacana Foucault. Kehadiran internet menjadikan dunia berubah. Relasi antara manusia berubah, ruang kreatifitas tumbuh dan berkembang tak terkendali. Informasi bisa diproduksi oleh siapapun dan disebarkan kepada siapapun. Maka kehadiran meme tentang politisi perempuan membuka ruang-ruang politik kerakyatan yang tak mampu dijamah oleh media mainstream. Kesimpulan penelitian ini adalah meme dan internet memberikan ruang baru bagi publik untuk menyampaikan kritik dan saran dalam kegiatan politik

Bericht über die 2. "Conference Consultative Nationale" des ANC vom 16.-23. Juni 1985 in Lusaka. Auszüge aus der Eröffnungsrede von Oliver Tambo, in der er u.a. auf folgende Aspekte eingeht: das Südafrikaproblem in seinem historischen Rahmen, das Verhältnis des ANC zur "Mouvement de la Conscience Noir", der Kampf des ANC von 1963-1974, die Chancen und Unzulänglichkeiten von Soweto (1976), die heutige Situation des ANC, besonders was die Bantustans und die Jugend anbelangt, die Zukunft des ANC. Im Anhang: das Verhältnis des ANC zur südafrikanischen KP. (DÜI-Ott)

The meme of voter fraud is the idea that unworthy voters are attacking the electoral system by voting fraudulently through impersonation or other bad acts. Although scholars of election law aptly demonstrate that the meme is a myth, the meme nonetheless endures as a rationale for the continued passage of heightened voter regulations like voter identification laws. Scholarship critiquing the voter fraud meme relies on partisanship as the prime explanation for voter fraud arguments. This explanation is incomplete in light of the fact that proponents of the myth continue to believe it on an ideological level even when the lack of evidence for voter fraud is demonstrated conclusively. This suggests that the partisanship explanation fails to adequately account for why the voter fraud idea continues to replicate. This Article offers a more complete account of this phenomenon by deploying meme theory to analyze the origins, evolution, and persistence of voter fraud rhetoric. By a "meme," this Article means an idea that spreads from person to person within a culture and replicates along with other ideas to form an ideology or worldview. This meme-based account will demonstrate that the idea of voter fraud is the latest evolutionary product of the ideology of sanctioned exclusion from the franchise. The end objective of this ideology is to exclude from the democracy citizens deemed "unworthy" of the vote by dominant society. This ideology persists throughout the history of the United States and endures separate and apart from partisan motivations. Based on this account, this Article recommends that courts adopt this memetic approach as a heuristic tool to identify and dismiss inchoate claims of election peril and to insist that concerns for the integrity of the electoral system be based on evidence.