"All over the world, satirists courageously stand up for democratic values, often under extremely difficult conditions. Through their art, they create spaces for freedom and challenge authorities. On the other hand, extremists use humour for their political purposes too: They ridicule those who diss
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ent and make fun of democratic values. It is not helpful that political debates are increasingly taking place in digital spaces that lack transparency and fair rules." (Publisher description)
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"Con quince contribuciones de investigadores procedentes de universidades italianas e internacionales, este volumen construye una perspectiva de los estudios sobre el humor, las posibles variaciones tropológicas y las metodologías que se necesitan a la hora de acotar sus diferentes expresiones. Es
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, al mismo tiempo, un recorrido por las urgencias, las propuestas y los sufrimientos de las sociedades latinoamericanas (en la patria o en el exilio) frente a los tiempos ásperos que fueron y los que se van aproximando." (Descripción de la casa editorial)
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"O artigo traz resultados de pesquisa de doutoramento acerca da comicidade como estratégia discursiva nas religiosidades contemporâneas. No contexto de intensificação da presença do humor e do riso nas ambiências religiosas, compreendemos esse fenômeno como uma das consequências das sociedad
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es em midiatização. São analisadas práticas discursivas de dois atores sociais destacados do cenário cristão brasileiro, o padre Fábio de Melo e o Pastor Cláudio Duarte. Do ponto de vista teórico-metodológico, foram analisadas diferentes tentativas comunicacionais desses atores sociais, identificando marcas discursivas da construção de distintas formas de comicidade, também tensionadas por uma intensa atividade circulatória interdiscursiva. O trabalho contribui com as pesquisas nas interfaces entre mídia, cultura, comunicação e religião no que concerne, especialmente, às dinâmicas de construção de efeitos de sentido em torno da comicidade na relação com as religiosidades." (Resumo)
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"Using the extended parallel process model (PPM), this research examines whether and how humor functions to influence women’s breast self-examination (BSE) intention. We conducted a 2 (humor: present vs. absent) × 2 (threat: high vs. low) × 2 (efficacy: high vs. low) between-subjects experiment
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in which we measured individual differences in BSE intention. The sample includes 480 Chinese women aged 20–50 years old. Results suggest that the 2-way interaction effect between threat and efficacy was significant, indicating that women who received messages containing high threat and high efficacy had the highest intention of BSE. In addition, the 3-way interaction effect between threat, efficacy, and humor was significant. The results indicate that if women perceive the threat of getting breast cancer as mild and believe that they are incapable of preventing it, messages with humor can significantly enhance their intention to engage in BSE when compared with messages without humor. Theoretical and practical implications of the findings are discussed." (Abstract)
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"By the summer of 2020, when the coronavirus had fully entered our everyday vocabulary and our lives, religious communities and places of worship around the world were already undergoing profound changes. In Asian and Asian diaspora communities, diverse cultural tropes, beliefs, and artifacts were m
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obilized to make sense of Covid, including a repertoire of gods and demons like Coronasur, the virus depicted with the horns and fangs of a traditional Hindu demon. Various kinds of knowledge were invoked: theologies, indigenous medicines, and biomedical narratives, as well as ethical values and nationalist sentiments. CoronAsur: Asian Religions in the Covidian Age follows the documentation and analysis of the abrupt societal shifts triggered by the pandemic to understand current and future pandemic times, while revealing further avenues for research on religion that have opened up in the Covidian age. Developed in tandem with the research blog CoronAsur: Religion and COVID-19, this volume is a “phygital” publication, a work grounded in empirical roots as well as digitally born communication. It comprises thirty-eight essays that examine Asian religious communities—Muslim, Buddhist, Hindu, Daoist, and Christian as well as popular/folk and new religious movements, or NRMs—in terms of the changes brought on by and the ritual responses to the Covid pandemic." (Publisher description)
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"The Palgrave Handbook of Gender, Media and Communication in the Middle East and North Africa stands as an authoritative and up-to-date resource on the critical debates, research methods and ongoing reflections on how gender and communication intersect with the economic, social, political, and cultu
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ral fabrics of the countries in the MENA region. The handbook comprises thirty chapters written by both established and rising scholars of gender, media, and digital technologies, and will rely on fresh data which seeks to capture the dynamic and complex realities of MENA societies, as well as the tensions and contradictions in the politics of gender and uses of communication technologies. The Handbook is split into six sections: Gender, Identities and Sexualities; The Gender of Politics; Gender and Activism; Gender-Based Violence; Gender and Entrepreneurship; and Gender in Expressive Cultures." (Publisher description)
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"Ukraine has been building its capacity to use humour as a strategic communications tool since Russian first invasion in 2014. After Russia launched the full-scale war in February 2022, this often grassroots effort was multiplied by many new actors joining it. Foreign supporters of Ukraine stepped i
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n to expose lies of Russian officials in social media, resulting in a creation of NAFO movement. The use of humour by the Ukrainian government officials also pushed the boundaries of what is considered acceptable in digital diplomacy. Numerous jokes and memes have been created that will remain in the historical record of this war, such as the “Russian warship” meme, “sunflower seeds in a pocket”, “bavovna”( cotton), and others. However, humour should not overshadow the terrible reality of war Ukrainians have to face daily until this day. It should not distract attention from the need for Ukraine to win and Russia to be held accountable for its war crimes. Humour helped Ukrainians cope with the trauma of war and preserve mental health. For foreign audiences, especially in the West, it helped to introduce Ukraine as a country that is a part of the same cultural space, has similar values, and is worthy of support. Witty jokes and creative memes opened a window for many to discover Ukrainian history and culture. Satire helped to expose the absurdity of Russian imperialist ideology and propaganda narratives the Kremlin used to launch its invasion of Ukraine." (Conclusion)
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"Der politische Diskurs verroht, in den sozialen Medien toben Trolle und grenzüberschreitende Witze haben Hochkonjunktur. Rechtspopulist*innen und fragwürdige Influencer*innen nutzen bewusst sprachliche Unschärfen und ironische Zwischentöne, um das Gesagte im Nachhinein relativieren zu können.
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Fabian Schäfer untersucht die besondere Aufmerksamkeitsökonomie und die Konnektivität des Likens und Teilens der sozialen Medien, die die Ausbreitung von politischem und kulturellem Zynismus anfachen. Mit dem Konzept des konnektiven Zynismus zeigt er auf, wie aus randständigem Humor Profit geschlagen und mit antidemokratischen Diskursstrategien Politik gemacht wird." (Verlagsbeschreibung)
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"This study tested the effectiveness of fact-check format (regular vs. satirical) to refute different types of false information. Specifically, we conducted a pre-registered online survey experiment (N = 849) that compared the effects of regular fact-checkers and satirist refutations in response to
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mis- and disinformation about crime rates. The findings illustrated that both fact-checking formats – factual and satirical – were equally effective in lowering issue agreement and perceived credibility in response to false information. Instead of a backfire effect, moreover, the regular factcheck was particularly effective among people who agreed with the fact-check information; for satirical fact-checking, the effect was found across-the-board. Both formats were ineffective in decreasing affective polarization; it rather increased polarization under specific conditions (satire; agreeing with the fact-check)." (Abstract)
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"Bringing together theoretical, methodological, and practical chapters, this book presents a unique opportunity for environmental communication scholars to critically reflect on the past, examine present trends, and start envisioning exciting new methodologies, theories and areas of research. Chapte
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rs feature authors from a wide range of countries to critically review the genesis and evolution of environmental communication research and thus analyze current issues in the field from a truly international perspective, incorporating diverse epistemological perspectives, exciting new methodologies, and interdisciplinary theoretical frameworks. The handbook seeks to challenge existing dominant perspectives of environmental communication from and about populations in the Global South and disenfranchised populations in the Global North." (Publisher description)
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"Memes dienen nicht nur der popkulturellen Unterhaltung oder der Kunst, sie werden auch in der Politik, in lokalen und internationalen Wahlkämpfen oder auf Demonstrationen verwendet. In ihrer typischsten Form sind sie Text-Bild-Gefüge, die sich digital mit viraler Geschwindigkeit verbreiten und tr
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ansformieren. Joanna Nowotny und Julian Reidy nehmen sich dieses Internetphänomens aus kulturwissenschaftlicher Perspektive an. Sie betreten Neuland, indem sie einzelne Memes kasuistisch analysieren und ihre Erkenntnisse systematisieren, um diese digitale Kommunikationsform definitorisch neu zu bestimmen – in stetem Bezug zu anderen digitalen Phänomenen wie dem trolling." (Verlagsbeschreibung)
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"El personaje Negro Mama carga en su construcción elementos que lo convierten en estereotipo negativo. Se vale de un medio de comunicación para repetir cuestiones simples y básicas, ajenas a la realidad. Es la puesta en práctica de los prejuicios raciales, cuyo efecto en su audiencia es crear o
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fortalecer una ideología en la que el color de la piel de los afroperuanos está relacionado a capacidades o comportamientos limitados y no aspiracionales. Los estereotipos negativos vinculados al Negro Mama, se mencionan en situaciones de violencia contra los afroperuanos. El uso de la retórica, como recurso para camuflar y difundir mensajes de discriminación racial, a través de un medio de comunicación. El fin del discurso es deshumanizar, ridiculizar el fenotipo y el arraigo cultural de los afroperuanos. Asimismo, influye en la audiencia y aparece situaciones de violencia contra la población afroperuana." (Conclusiones, página 137)
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"Despite the repressive power of the current regime the immense creativity of popular cultural practices, that negotiate and resist a repressive system, is a potent and dynamic force. This book draws on the expertise and experience of Iranian and international academics and activists to address dive
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rse areas of social and cultural innovation that are driving change and progress. While religious conservatism remains the creed of the establishment, this volume uncovers an underground world of new technology, media and entertainment that speaks to women seeking a greater public role and a restless younger generation that organises and engages with global trends online." (Publisher description)
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"Das Handbuch gibt einen Überblick über die vielfältigen Formen und Themen des Komischen, erläutert methodische Zugänge und bietet so eine Bestandsaufnahme der aktuellen Komikforschung. Dabei werden zunächst Grundbegriffe des Komischen dargestellt. Neben der Komikforschung der verschiedenen Di
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sziplinen von der Anthropologie und Philosophie über die Hirnforschung, die Psychologie, die Sprach- und Literaturwissenschaft bis hin zur Soziologie werden die historischen Erscheinungsformen des Komischen in den verschiedenen Medien, von Literatur und Theater über Presse, Malerei und Grafik bis zu Film, Fernsehen, Rundfunk und den neuen Medien beleuchtet." (Verlagsbeschreibung)
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"This book analyses how humour in political activism contributes to facilitating outreach, mobilisation and the sustaining of cultures of resistance. Drawing on examples of attention-grabbing stunts from around the world, Humour in Political Activism demonstrates how they succeed in turning relation
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s of power upside down. The ambiguity and unpredictability of humour, Sørensen argues, makes it difficult to respond to this form of political activism when it is performed in public. Humorous political stunts can therefore challenge state power, help influence changes in law and make significant contributions to the conversations about how societies should be organised. The book also investigates the potential risks and limitations of using humour in nonviolent action and what makes humour unique compared with other forms of non-humorous political activism." (Publisher description)
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"This article discusses how ordinary Zimbabweans use jokes and mobile phones to construct their counter-publics. Jokes are an important part of the oral public sphere and have been used as outlets for political expectoration, to navigate and subvert state power and media censorship. Most of the joke
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s are often transmitted through mobile phones, which have become part of African social and cultural life. In view of restrictive media laws and an exclusive and dominant public sphere since the year 2000, jokes and mobile telephony have been used by some Zimbabweans to articulate their political views and to express dissatisfaction with the deteriorating economic and political situation in the country. In addition, the income status barrier to mobile phone ownership has been reduced tremendously, giving the mobile phone the potential to bridge the digital divide between rich and poor, urban and rural." (Abstract)
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"Zimbabwean journalists and civil society activists in the diaspora have employed humour not merely to mock or ridicule but to conscientize people, and to raise attention for and awareness of the situation in Zimbabwe, including the social, economic and political realities and everyday life concerns
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and hardships experienced by ordinary people in the country. This article explores how diasporic Zimbabweans have made use of the freedoms in their current locations and of new media and other means to express their dissatisfaction with the Zimbabwean government and the state of affairs in their home country through satire and related forms of political humour. This article focuses particularly on the dissemination of cartoons and satirical messages from liberal host countries through the Internet. It is argued that political humour in the Zimbabwean diaspora has a counter-discursive function and serves as a ‘medium of communicating dissent’." (Abstract)
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