’ followers by claiming to hold ‘hidden knowledge’—such as rare priestly litanies or lineage secrets—which they may sometimes use as the platform for a ‘hidden joke’, as I describe here. Nuosu deploy their art of capture in a variety of settings, ranging from
Hidden Jokes and the Reinvention of Animistic Ontologies in Southwest China
Magic, Sorcery, and Warrior Shamanism in Venezuela
In the area of the Upper Orinoco River in Venezuela, Yanomami shapori (shamans) engage in hostile acts against their colleagues and people (especially children) living in distant villages in order to inflict misery and death. These combative magical practices are primarily motivated by retribution for past assaults of a similar kind. While in most cases the shapori perform these activities intentionally, this article argues that the malevolent non-human acts are also driven by the cannibalistic nature of hekura spirits, which demand human souls. In this way, although shapori intentionally engage in bellicose activities, they must sometimes kill in order to appease the ancestral spirits and thus spare the lives of their own kin. This article focuses on the dark side of Yanomami shamanistic practices in order to counterbalance tendencies that emphasize the more positive, therapeutic aspects of shamanism, namely, its socially integrative roles.
Shamanic Sickness, Spirit Embodiment, and Fragmentary Trancescape in Contemporary Buriat Shamanism
During fieldwork on a contemporary revival of shamanism in Buriatiia in the summer of 2005, I was initially puzzled by what I had witnessed. The spirits that were embodied by the shamans were interacting with the audience. Afterward, the shamans did not remember what had occurred while they were in trance. To me, it resembled what has been described as spirit-mediumship performance. While discussing this with shamans, their initial response was that Buriat shamanism is real shamanism, insisting that authentic trance is unconscious, while at the same time dismissing other forms as fake. Later, however, some quietly admitted that Buriat shamans used to be able to remember their ecstatic journeys, and eventually they will be able to regain this ability. I argue that the post-trance amnesia among the contemporary Buriat neo-shamans is the result of the disruption caused by the Soviet anti-religious legacy, which inhibited Buriats to progress to higher degrees of initiation.
Richard Poole, Anne Stevenson, Barry Cole, and Linda Kemp
The Three Wise Monkeys RICHARD POOLE
Who’s Joking with the Photographer? ANNE STEVENSON
Samuel Locke of Boston BARRY COLE
Enchantment of Mina Loy LINDA KEMP
Chloe Krystyna Garcia and Ayesha Vemuri
primary targets of sexist jokes, trolling, sexually explicit marketing ploys, and other forms of misogyny that condone sexual violence and perpetuate harmful perceptions of gender ( Fileborn 2014 ; Henry and Powell 2015 ; Powell 2015 ; Salter 2013
Anthropological Knowledge Making, the Reflexive Feedback Loop, and Conceptualizations of the Soul
Katherine Swancutt and Mireille Mazard
thinker in Southwest China, each of whom wields mischievously reflexive ideas about animism. Swancutt shows that Nuosu use hidden jokes to comment reflexively on both animistic ideas and the very concept of animism. Recently, the Chinese environmentalist
Sarah Michelle Stohlman, Alice Szczepaniková, Ewa Ignaczak, Oane Visser, Peter Scholliers, Sjaak van der Geest, Hans Vermeulen, Tomasz Płonka, Jaap TImmer, and Oscar Salemink
Sarah Ahmed, Claudia Castañeda, Anne-Marie Fortier, and Mimi Sheller (eds.), Uprootings/regroundings: questions of home and migration
Susanne Binder and Jelena Tošič (eds.), Refugee studies and politics: human dimensions and research perspectives, and Philomena Essed, Georg Frerks, and Joke Schrijvers (eds.), Refugees and the transformation of societies: agency, policies, ethics and politics
Paul John Eakin (ed.), The ethics of life writing
Chris Hann and the ‘Property Relations’ group, The postsocialist agrarian question: property relations and the rural condition
Anne J. Kershen (ed.), Food in the migrant experience
Michael Lambek and Paul Antze (eds.), Illness and irony: on the ambiguity of suffering in culture
Cristóbal Mendoza, Labour immigration in Southern Europe: African employment in Iberian labour markets
Thomas Carl Patterson, Marx’s ghost: conversations with archaeologists
Adam Reed, Papua New Guinea’s last place: experiences of constraint in a postcolonial prison
Shinji Yamashita and J. S. Eades (eds.), Globalization in Southeast Asia: local, national and transnational perspectives
Dafna Lemish and Shiri Reznik
This study explores gender differences in the roles of humor in the lives of Israeli children. Thirty-four Jewish middle-class Israeli children, sixteen girls and eighteen boys, aged between eight to ten years, were interviewed in focus groups in which they discussed a variety of humorous video segments, jokes, and everyday humor. The analysis suggests that humor in interaction is a highly gendered process in this age group and is employed differently by boys and girls to perform their gendered identities. Girls engaged much less in sexist and aggressive humor and clearly used it to maintain their separateness from boys and younger children. We conclude that humor provides us with another avenue through which to unveil the complicated processes of gender construction in pre-adolescent childhood, while demonstrating at the same time the ambivalence and complexity involved in these processes.
Politics, Editorial Cartoons and Bande dessinée in the French Satirical Newspaper Charlie hebdo
The weekly French satirical newspaper, Charlie hebdo, which originally ran from 1969 to 1982, pending a revival in 1992, distinguishes itself through its bête et méchant ['stupid and nasty'] humorous heritage, defined in its parent publication, Hara-Kiri, as the freedom to make jokes on potentially any subject, however taboo. Whilst this satirical ethos predominated in Charlie hebdo up to 1982, its enduring place in the publication has become more ambiguous since 1992, with the abrupt sacking of Siné in July 2008 seemingly belying its vigorous defence of provocative humour in the context of the 2006 Danish caricature affair. An important underlying continuity nonetheless remains in Charlie hebdo and transcends the bête et méchant project: that of negotiating a space for satirical expression that has continuously engaged with both elements of bande dessinée and the rich French tradition of polemical editorial cartooning and caricature.
Subversive Virtual Fraternity in the Israeli Men's Magazine Blazer
Steven Fraiberg and Danny Kaplan
This article examines the reconstruction of a virtual Israeli male fraternity in Israel's only men's lifestyle magazine, Blazer. Modeled after the global 'new lad' magazine format, the Blazer text engages its readers by forging a homosocial joking relationship. Focusing on a satire dedicated to Israel's Independence Day, this study delineates a series of parodic discursive practices employed by the narrators to deconstruct and appropriate traditional Zionist myths on which Israel was founded. The Blazer text thus mobilizes a key cultural trope known as the anti-freier frame (to avoid being a 'sucker'), implemented as a set of manipulations to outsmart the system. The Blazer text rearticulates the relationship between self and society based on a local version of the 'yuppie' value system. We argue that while this frame appears to reject collectivist values, it serves as a critical lens for connecting yuppie masculinity with its Sabra predecessor, thereby consolidating a modified form of national solidarity.