Huumori rolli keerulistel aegadel on raske üle hinnata. Ometi ei ole huumori kohta – pean silmas eeskätt eesti keeleruumis levivat huumorit – võimalik palju lugeda. Seetõttu siinviidatu oma koha leidiski. Tekst võiks huvi pakkuda kõikidele, kel huvi huumori tähenduste kohta rohkem teada saada ja eriti neile, kes huvitatud eesti huumorist, mille kohta levib palju legende. Head uudistamist!
“The different reactions to witnessing an instance of trauma-related gallows humor appear, among other things, to reflect different degrees of emotional engagement with the distressing event, but also a specific taste for ‘tasteless’ humor (Kuipers 2008). Regardless of the perceiver’s judgment, humor regarding traumatic events such as the Holocaust, 9/11, or hurricane Katrina tended to follow quite naturally.” (Laineste, 2022, p. 7)
“The present article discusses questions of entitlement, power, and control in the context of sharing gallows humor about war and forced migration.” (Laineste, 2022, p. 8)
Võllanaljad erinevates valdkondades:
“Reclaiming one’s experiences and getting back in control through humor has been reported in the contexts of disaster jokes (Kuipers 2002), celebrity scandals (Blank 2013), wartime humor (Stokker 1995), and death-related humor in general (Narvaez 2003).” (Laineste, 2022, p. 8)
Kelle üle naerdakse?
“Plato and Aristotle (and later Hobbes, see Carrell 2008, 306) laid the foundations of the superiority theory of humor that claims that we laugh at those we want to belittle.” (Laineste, 2022, p. 9)
“Sociologists have posed three main hypotheses concerning the functionality of humor, whereby humor is used to (1) maintain social order (laughing at wrongdoers and causing humiliation; excluding outsiders through strengthening group norms and borders), (2) create group cohesion (laughing with the community), and (3) provide a path of relief from conflict and stress (for an overview, see Kuipers 2008).” (Laineste, 2022, p. 9)
“In Estonia, trauma, injustice, and humor are closely connected. Already in the 19th century, when folklorists collected the first humorous folkloric texts in Estonia, the upward-punching nature of the tales was notable, e.g., humor about landlords and the clergy were among the most frequent categories (Laineste, Jonuks & Fiadotava 2019).” (Laineste, 2022, p. 11)
“Estonian humor has more of a down-to-earth, often sarcastic or dark (Lukas 2019) character. Nevertheless, in reality, delineating a “national sense of humor” is often seen as an act of futile speculation (see Ziv 1988 for attempts to describe Italian, Jewish, Belgian, Australian senses of humor).” (Laineste, 2022, p. 12)
“In the studied online comments, the commenters often referred to Estonia’s traumatic history and claimed that the comedians did not have a right to joke about it. Thus, they blamed ‘the laughers’ for having a bad sense of humor, and so underlined an ‘us’ (‘unlaughers’) and ‘them’ (those who laughed) division. Creating such a division is a recognized strategy in the struggle for power and entitlement. Unlaughter has consequences: when unlaughter occurs, it is not merely noteworthy (and thus possibly regrettable) but is socially significant.” (Laineste, 2022, p. 17)
Laineste, L. (2022). Laughing Through Tears: Online Reactions to Trauma-related Humor in Estonia. Cultural Analysis, 20(2), 7–24.