Humor is built and co-constructed by the participants in conversation, by means of terms and / or attitudes. The paper shows the effects of humor and its co-construction on the interaction itself and ...on the relationship of the participants to each other. The qualitative analysis of a short sequence carried out emerges into a theoretical reflection about both the functioning of humor itself and about familiar conversation in general.
El coloclown es una experiencia estética que permite percibir y disfrutar de lo cotidiano desde un punto de vista cómico y a la vez crítico. Consiste en una creación artística realizada por payas@s ...que permite a los espectadores contemplarse a sí mismos como colectivo o como realidad social. El término coloclown es una combinación de “colocarse” y “clown” y remite a la idea de ubicarse o colocarse mentalmente a través de la mirada del payaso. Es una actividad con quince años de existencia que deriva del clownanalyse. Y constituye una línea formativa que permite desempeñar una labor de interlocutor social vinculada a la tradición del payas@.
When is a comedian who happens to be Muslim thought of as a “Muslim comedian”? The rise of American Muslim comedy across US pop culture suggests an appetite for Muslim performers and stories in the ...name of diversity and inclusion. But why have those stories been concentrated and lauded specifically in the world of stand-up comedy? Considering global events like the Danish cartoon controversy and the Charlie Hebdo shooting, the public demonstration of humor and levity operates as a mode of secular communication among Euro-American state subjects. When the subject is Muslim, however, demonstrating such humor and the ability to “take a joke” has consequences for their broader social inclusion across secular systems. Scholarship on humor often anticipates its rarity among religious practitioners and Muslims in particular. While some scholars conceptualize Muslim comedy as a form of ethnic or racial performance, others affirm an authentic, original Islamic “archive” of humor. Still other studies write about humor as a dissident performance against autocratic Muslim strongmen. Taken together, Islam is depicted as severe and routinized in its practice, while humor is a natural corrective to the danger it poses within the secular modern. US comedians such as Aziz Ansari, Kumail Nanjiani, and Hasan Minhaj have cultivated legible Muslim identities through the language and hostile implications of racialization. These staged Muslims uphold secular ideals like “diversity” by taming comportments that otherwise affiliate them with Islam outside the boundaries of mere bodily difference. Thus, it is when Islam operates within the confines of a racial category that it finds social legibility in broader American cultural spaces.
This study examines the analysis of the form and function of directive speech acts in the discourse of ‘Mop’ humor in Papuan society. The research method used is descriptive qualitative. The ...collection technique in this study used linguistic data collection instruments, namely listening techniques, note-taking techniques, and proficient free-involvement techniques. Data analysis in this study consisted of four stages, namely: (1) data collection, (2) data reduction, (3) data presentation, and (4) conclusions and verification. The results of this study indicate that in the discourse of 'Mop' humor in Papuan society there are eight forms and seventeen functions of directive speech acts, namely: (1) Asking has the function of asking, (2) Commanding has the function of commanding, commanding, demanding, instructing, and directing, (3) Ordering has the function of asking and inviting, (4) Recommending has the function of advising, (5) Advising has the function of advising, suggesting, and warning, (6) Permissives has the function of allowing, (7) Prohibitives has the function of prohibiting and limiting, and (8) Requesting has the function of asking and inviting. The most dominant directive speech act used in the discourse of ‘Mop’ humor in Papuan society is the form and function of asking. The existence of a question element in ‘Mop’ implies that communication between speakers and speech partners requires answers to unknown information.
Previous research has identified many positive outcomes resulting from a deeply held moral identity, while overlooking potential negative social consequences for the moral individual. Drawing from ...Benign Violation Theory, we explore the tension between moral identity and humor, and the downstream workplace consequence of such tension. Consistent with our hypotheses, compared with participants in the control condition, participants whose moral identities were situationally activated (Study 1a) or chronically accessible (Study 1b) were less likely to appreciate humor and generate jokes others found funny (Study 2), especially humor that involved benign moral violations. We also found that participants with a strong moral identity do not generally compensate for their lack of humor by telling more jokes that do not involve moral violations (Study 3). Additional field studies demonstrated that employees (Study 4) and leaders (Study 5) with strong moral identities and who display ethical leadership are perceived as less humorous by their coworkers and subordinates, and to the extent that this is the case are less liked in the workplace. Study 5 further demonstrated two competing mediating pathways-leaders with strong moral identities are perceived as less humorous but also as more trustworthy, with differentiated effects on interpersonal liking. Although having moral employees and leaders can come with many benefits, our research shows that there can be offsetting costs associated with an internalized moral identity: reduced humor and subsequent likability in the workplace.
