Learning from laughter: Implicit Religion, satire, and power in two British TV situation comedies

Spoliar, Lucy

doi:10.1080/13617672.2022.2005722

Cited by 4 publications

(3 citation statements)

References 29 publications

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“…The use of religion in humor is also used by non-believers, as analyzed by Richter (2021) in the younger generation in Morocco to "criticize'' religious authority. The use of religion in humor is also not always explicit, but can also be implicit, as in Spoliar's (2022) analysis of British television sitcoms.…”

Section: Reversing Religious Symbols As Incongruitymentioning

confidence: 99%

‘It’s not God I’m joking about’: Religion, stand-up comedy, dark comedy, and public sphere

Hawari

Haganta²,

Arrasy³

2022

Simulacra

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This article tries to look at the social aspects of dark comedy used in stand-up comedy. Dark comedy is seen as problematic because it is in a vortex of humor, subjectivity, and the public. To capture and analyze these various phenomena, the authors use socio-anthropological perspective with the play theory from Sastramidjaja’s dissertation (2016) which is complemented by publicness from Sasono’s PhD theses (2019). This research is qualitative, using data collection methods in the form of semi-structured interviews with several main questions which are deepened by still referring to the main questions, especially to know the process of preparing jokes and stand-up comedy performances.This research was conducted in the Stand Up Indo Bekasi community and the Stand Up University Bhayangkara Jaya (UBJ) Bekasi with three comedians who often used dark joke material consisting of Bilal (Muslim), Ahmad (Muslim), and James (son of a Christian priest). This paper reveals the finding that dark comedy does not only come from the comedians, but also involves the public sphere as a form of grievances. The authors see that dark comedy is born from concerns that include comedian subjectivity in viewing various symbols – including religious symbols or those related to religion, reversing them, and contextualizing them in an incongruity.

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Section: Reversing Religious Symbols As Incongruitymentioning

confidence: 99%

‘It’s not God I’m joking about’: Religion, stand-up comedy, dark comedy, and public sphere

Hawari

Haganta²,

Arrasy³

2022

Simulacra

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“…Mas é necessário não esquecer que o humor também foi um veículo de transmissão de mensagens religiosas, reunindo em vias de confluência profetas, sábios e místicos (Schweizer;Molokotos-Liederman;Amin, 2022). No contexto das múltiplas modernidades, os cenários diversificaram-se (Spoliar, 2022;Saroglou, 2003): o humor é utilizado para desconstruir a categoria da religião; para comentar o intervalo entre a ortodoxia e a práxis; para criticar práticas e representações religiosas; para introduzir margens de autocrítica no interior do próprio campo religioso; mas também como medium da mensagem religiosa, no plano de uma retórica da sedução. As fronteiras são, assim, muito porosas.…”

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Religião e humor, sob o signo da ambivalência

Teixeira,

Boas

2023

REVER

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“…http://www.hts.org.za Open Access political commitments (Lombaard 2019), cosplay (Stewart 2022), the Grateful Dead (Carrasco 2022) and British TV situation comedies (Spoliar 2022).…”

mentioning

confidence: 99%

Anglican cathedrals and implicit religion: Softening the boundaries of sacred space through innovative events and installations

McKenna

Francis

Stewart

2022

HTS Teologiese Studies / Theological Studies

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High profile (and controversial) events and installations, like the Helter-Skelter in Norwich and the Crazy Golf Bridges in Rochester, have drawn attention to innovation and public engagement within Anglican cathedrals. The present study contextualised these innovations both empirically and conceptually. The empirical framework draws on cathedral websites to chronicle the wide and diverse range of events and installations hosted by Anglican cathedrals in England and the Isle of Man between 2018 and 2022. The conceptual framework draws on Edward Bailey’s theory of implicit religion to classify and to explore these events and installations. Two insights from the theory of implicit religion emerged as of particular significance. First, the notion of implicit religion softens the boundaries between the sacred and the secular. This was exemplified by eight categories of events: scientific exhibitions, festivals, musical events, art exhibitions, theatre, markets, community events and installations. Second, the notion of implicit religion draws attention to the themes and activities that generate meaning and purpose. This was exemplified by seven themes: social justice and social conscience, violence and reconciliation, remembrance, migration and sanctuary, COVID-19 and lockdowns, personal well-being and nature and environment.Contribution: Situated within the science of cathedral studies, this article identifies the range of innovative events and installations hosted by Anglican Cathedrals in England and the Isle of Man and assesses the significance of these events and installations through Edward Bailey’s lens of implicit religion, discussing first the softening of boundaries between the sacred and the secular and then the generation of meaning and purpose through the core themes raised by these events and installations.

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Learning from laughter: Implicit Religion, satire, and power in two British TV situation comedies

Cited by 4 publications

References 29 publications

‘It’s not God I’m joking about’: Religion, stand-up comedy, dark comedy, and public sphere

‘It’s not God I’m joking about’: Religion, stand-up comedy, dark comedy, and public sphere

Religião e humor, sob o signo da ambivalência

Anglican cathedrals and implicit religion: Softening the boundaries of sacred space through innovative events and installations

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