Global ETD Search

1	Skämt åsido? : Komisk och politiskt argumenterande persona hos Magnus Betnér, Özz Nûjen, Elinor Svensson och Aron Flam Rosenberg, Axel January 2020 (has links) Syftet med denna uppsats är att undersöka hur svenska ståuppkomiker med politiska budskap skapar en komisk scenpersona samtidigt som de behåller trovärdigheten som är nödvändig för att budskapen ska tas på allvar. För att göra det analyserar jag ståuppföreställningar utifrån de retoriska begreppen ethos och persona samt genrespecifika begrepp som berör skapandet av en scenpersonlighet. Undersökningen visar att en vanlig strategi är att skapa humor genom att förlöjliga meningsmotsåndare och på så vis framställa sig själv som trovärdig i ett motsatsförhållande. Ironi gör också att komikern aldrig behöver ta på sig en allvarlig persona, utan endast behöver antyda åsikter och budskap samtidigt som de framställs med humor. Ståuppkomik retorik ethos persona Humanities and the Arts Humaniora och konst Languages and Literature Språk och litteratur
2	Vad var det som var så roligt? : En studie om kvinnor inom stand up- komedi / Funny, was it? : A study about women within swedish stand up comedy Lindström, Linda January 2016 (has links) Uppsatsens syfte är att undersöka hur stand up - komedi beskrivs, görs och förstås ur kvinnliga komikers perspektiv. Utifrån kulturantropologiska, kommunikationsteoretiska och genusteoretiska perspektiv söker uppsatsen ta reda på vad som kommuniceras med ett stand up- framträdande, om tankar kring hur det är att utöva stand up som kvinna och om det finns en egen ”kvinnlig humor”. Humanities and the Arts Humaniora och konst Social Sciences Samhällsvetenskap
3	Kan man skämta om det här? : En kulturanalytisk studie av svensk ståuppkomik / Can you joke about this? : A cultural analysis of Swedish stand-up comedy Liliequist, Christian January 2020 (has links) Stand-up comedy has become increasingly popular in Sweden in the late 20th and early 21st centuries. The jokes of stand-up comedians are reflections of contemporary cultural notions and discourses. Stand-up comedy can also be seen as a form a cultural free zone where one is allowed to express oneself in ways that are not possible in other public contexts. In this study I am investigating how Swedish stand-up comedians relate to cultural notions about gender, sexuality, ethnicity/race, places, age, disabilities, social class and mental illness. By applying an intersectional perspective I am able to show how various power structures can interact and strengthen each other. The main empirical material consists of three observations at different stand-up comedy clubs and four interviews with stand-up comedians. By using cultural analysis as an analysis method I am showing how stand-up comedy both reflects and is affected by larger structural patterns and discourses in society. My analysis shows that stand-up comedians are both reproducing and challenging normative cultural notions. A variety of theoretical concepts are used to analyse how standup comedians are joking about prevailing cultural notions. For example am I using gender theories to analyse jokes about notions of gender and sexuality while postcolonial concepts as well as theories about racification are applied in the analysis of jokes connected to cultural notions about race and ethnicity. In some of the jokes different cultural notions are intertwined. Furthermore I am analysing how the stand-up comedians are reflecting over what they are allowed to joke about, depending on their own background and experiences as well as how they are relating to different discourses. Stand-up comedy is still dominated by a masculine discourse that has only recently been challenged by a feminist discourse, which stand-up comedians relate to in different ways. How stand-up comedians navigate between political correctness and the discourse that comedians should be able to joke about everything is also part of my investigation. Finally, I am analysing different comic strategies used by the stand-up comedians in their performances, which affect how they are joking about various cultural notions. Some comedians are joking about themselves in a self-deprecatory way while others invites the audience to join the perspective of an assumed normative community to make jokes about what makes other groups different. stand-up comedy cultural analysis intersectionality gender sexuality ethnicity race place age disability social class mental illness political correctness ståuppkomik kulturanalys intersektionalitet genus sexualitet etnicitet ras plats ålder funktionsnedsättning klass psykisk ohälsa politiskt korrekt Humanities and the Arts Humaniora och konst
4	Özz Nûjens ståuppkomik som diskursiv praktik: Humor, PK och självmotsägelser Connor Jutterstedt, Emelie January 2017 (has links) Humour has for a long time been regarded as something unproblematic that in general shouldn’t be taken seriously, and humour research has mainly focused its positive functions and effects. However, humour is indeed a social and discursive practise that, just like others, have social implications. The aim of this essay is, informed by an intersectional perspective, to problematize and critically examine stand-up comedy as discursive practise and to make visible how humour build upon dominating discourses in society. The aim is also to examine the self-contradictory dimension of the jokes. In a critical discourse analysis of Özz Nûjen’s show Dålig stämning (2013), using PC (political correctness) as an overall analytical framework, the analytical categories ‘women’ as well as ‘ethnicity and culture’ are focused. My conclusion is that in all cases of Nûjen’s prerogative of interpretation, ‘stupidity’, as the lowest common denominator, sticks to symbols, bodies and phenomenon that are associated with something deviant or negative. By what is not expressed, a white, normative Swedish PC-identity is constructed as the abstract, preferable subject. Nûjen’s stand-up comedy, i.a. in expressions of self-contradiction, proves to mainly reinforce social norms. Consequently, negative preconceptions and biased representations of reality are cemented. Though Nûjen does contribute to sociocultural change to some extent, the elaborations of the jokes in most cases prove to sustain the social order. A renegotiation of identities is therefore made strictly limited. However, in one case, Nûjen does challenge the notion of identities as fixed and essential, when renegotiating the master status and construction of “The ethnical Other woman”. Stand-up comedy PC political correctness humor discourse discourse practice social practice intersectionality women ethnicity culture racism homophobia stickiness affective economies Critical humour studies critical discourse analysis Ståuppkomik PK politisk korrekthet humor diskurs diskurspraktik social praktik intersektionalitet kvinnor etnicitet kultur rasism homofobi klibbighet affektekonomier Critical humour studies kritisk diskursanalys Gender Studies Genusstudier

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