This thesis will prove how the male domestic servant shows a conservative evolution of class freedom through early American films. As an individual thrust into a liminal sphere, these characters paradoxically become a character type for both keeping class-consciousness as well as breaking up notions of class, albeit in a slow process. In comedy, domestic male servants have always been on duty to help their masters while also becoming sources of mischief as tricksters. In early American films, these characters embody the anxiety of a classless body of men who become scapegoats, trickster-figures, and mask-wearing sages in order to survive—attracting as many functions as possible in order to help society question notions of class. Although butlers and valets have existed for several centuries, the Victorian era molded the butler into a marginal existence, trapping this servant into a liminal, and therefore unlikable, sphere. Comedic writers in the Victorian era played the anxiety up—presenting butlers and valets as pompous and unintelligent scapegoats placed in texts to make their masters look good while becoming invisible themselves. Yet, by the time the stereotype reached America through P. G. Wodehouse, the butler became a trickster figure—ready to use the Victorian code as a way to gain monetary compensation and control of the private domain. Jeeves does in fact receive his desires, but he resorts back to set codes—becoming a character that subverts and maintains class structure simultaneously. Charlie Chaplin's butler in City Lights does the same in film. As the overly serious foil, Chaplin's butler controls the class hierarchy by keeping Chaplin away from his master; yet, the butler does this by copying his master's actions, putting himself on the same level as his master. It is only through Sturges films that butlers become relatively free from subordination and even more multivalent as these films delve into class reality versus desire. These butlers and valets continue to play the part of the Victorian butler, but they also become the pivotal characters that move plots in their intended course—becoming fatherly and less anxiety-ridden—creating a freedom unknown to their predecessors.

Stand-up comedy has been a major influence on American culture and has given the "Everyman" the ability to laugh at ourselves. Stand-up comedians have been performing in nightclubs, bars, clubs, and, most importantly, theatres for the past 60 years. Stand-up comedy can take many forms: a monologue of entertaining incidents that form a story, or a string of one-liners, or a succession of jokes. This performance project and thesis is an examination and an attempt at the art form that we call stand-up comedy. It will answer the question of what is the best approach to writing comedy for an actor finishing his graduate acting program. It will also challenge the idea of simple joke-telling versus storytelling and examine the following question: Can anyone be a standup comedian? A research of the history, an analysis of the practitioners, and training from graduate studio work will support the discovery of a practical approach to writing and performing a stand-up comedy routine.

A fictional novel utilizing third person limited narration from the perspective of the primary character, Ilya Kollide, who narrates the story as though it were happening in his head as it occurred, with frequent embellishments. He has come to live near an old mansion on the Trans-Siberian Railroad, named Neimasaurus, to find an antiquated, dusty world of faded aristocracy. Temporarily orphaned at the age sixteen by the recent death of his parents, he has traveled four thousand miles to live with his last living relative, an uncle named Demetri, whom he has never met. The year is 1990, only this is not a world where the rule of the Tsar was supplanted by the Soviet Union. Instead, it is a logical exploration of what Russia might resemble, had communism never taken root. While the fantastical may or may not occur, depending upon how the reader chooses to interpret the point of view of the narrator, the setting in and of itself is not meant to be fantastical. Ilya discovers that all the servants who work there are deaf, as is his uncle and his own now deceased parents, whom he carries around in an urn after mixing their ashes together. While working at the great estate of the Neimasaurus family, Ilya discovers a surprising numbers of stories and people who both parallel his own experiences and serve as allegorical warnings toward his future mistakes in life. He becomes obsessed with the idea that he is to blame for his parents’ death and sets out on a quest to bring redemption to the wounded inhabitants of the estate, only to discover that not everyone wants to be helped. In fact, they want him dead. They see him as an allegory, just as he sees them. To the young man Shoji Yamano, iii Ilya represents everything he was, and can no longer be. As such a reflection, he resolves to shatter Ilya like a mirror. The novel charts Ilya’s personal growth from a neurotic wreck, incapable of normal interaction with people, to a young man capable of not just self-sacrifice, but an understanding of what it actually means to literally sacrifice himself for the well-being of someone he barely knows. He learns to value time spent with others rather than dwelling within a narcissistic and lonely fantasy world.

This article approaches cringe comedy through the lens of its affectivity, of the somatic experiences through which it puts its audiences’ bodies, and it uses this as a point of departure to think about the genre’s cultural work. Based on the observation that no cringe comedy makes its viewers cringe for the whole duration of its storytelling, the article suggests that cringe comedies thrive on destabilizing and ambiguating the affective valence of their performances of embarrassment, constantly recalibrating or muddying the distance between viewer and characters. They are marked by tipping points at which schadenfreude and other types of humor tip into cringe, and reversely, at which cringe tips into something else. The article focuses on one of these other affective responses, which it proposes to describe as the sneer. It uses the HBO-series Veep as a case study to explore how cringe and sneer aesthetics are interlaced in an exemplary comedy, and how they fuel this particular comedy’s satiric work.

In today's society, most media users are aware that the image of reality that media producers create differs from real life. However, the knowledge about the power that the media holds is forgotten in daily media use. This is due, among other things, to the fact that the image of reality that the media communicates is in many cases more tangible than the actual reality. The media thus has a decisive role in how reality is perceived, and in this case how relationships are perceived. A negative or unrealistic representation of romantic relationships can cause a problem for individuals' perception and attitudes towards their partners, or future partners. In recent years, romantic comedies have slowly become more popular with both men and women. They have started spreading from their conventional and traditional structure to other territories and areas. The genre is characterized by a focus on idealized love. It usually consists of suspense with love being challenged and a happy ending to the story. The plot keeps the audience glued to their seats hoping that love will triumph in the end. This study aims to investigate the representation of relationships in three romantic comedies from the 2010s. Certain expectations of a romantic relationship can be constructed in the films. By scanning the movie database IMDb for the top rated romantic comedies from the 2010s the top three movies were selected, with the three movies being Leap Year (2010), Crazy, Stupid, Love (2011) and Something Borrowed (2011). By applying a thematic analysis, the representation of the main relationships in the movies will be analyzed. Themes will be selected in relevance to the research question.  The relationships in the movies showed interesting similarities and differences in the way gender roles, initiative and complications were represented. Stuart Hall's theory of representation supports the study´s emphasis on the importance of the topic and explains how stereotyping can be used by producers to promote a specific demeanor.

Vi har genomfört en komparativ kvalitativ innehållsanalys av filmen High Fidelity (2000) och serien High Fidelity (2020). Vårt syfte har varit att synliggöra hur romantiska relationer samt män och kvinnor representeras över tid. Studien har utgått från teorier om socialkonstruktivism, genus, representation, stereotyper och normen om tvåsamhet. Vi har tagit del av vårt material i sin helhet samt utifrån specifika scener för att genomföra en djupare analys. I kontrast till tidigare forskning som studerat verken utifrån musikteori, har vi studerat verken ur nya perspektiv. Studien bidrar till vidare forskning om ämnet genom att undersöka ett inte tidigare berört verk; High Fidelity (2020). Vårt resultat visar att både filmen och serien innehåller representationer som bekräftar och reproducerar normer. Serien innehåller, jämfört med filmen, en mer komplex och inkluderande representation av kvinnor. Sammantaget för de båda verken är att tvåsamhet tycks vara det centrala temat och idealet. / This essay consists of a comparative qualitative content analysis of the film High Fidelity (2000) and the series High Fidelity (2020). The aim of the analysis was to make visible how men and women and romantic relationships are represented over time. The study was based on theories of social constructivism, gender, representation, stereotypes and heteronormativity. We have taken part of the material in its entirety as well as on the basis of specific scenes in order to carry out a deeper analysis. In contrast to previous research that has treated the works based on music theory, we have studied the works from new perspectives. The study contributes to further research on the subject by examining a work not previously touched upon; High Fidelity (2020). Our results show that both the film and the series contain representations that confirm and reproduce norms. Compared to the film, the series contains a more complex and inclusive representation of women. Overall for both works, the norm of twosomeness seems to be the central theme and ideal.

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