According to Suls' (1972) incongruity model for the appreciation of jokes, humor with which recipients are familiar should not be perceived as funny because the ending is predictable. Suls (1975) later proposed that familiar humor is appreciated because of the sense of competence derived from adequately remembering the joke. This study examined Suls' theories by having subjects rate jokes on two occasions and supply their punch lines on the second occasion. Statistical significance was determined through the use of the t test for correlated means. Jokes for which punch lines were recalled were perceived as significantly less funny than on the first occasion. The results did not support predictions made from Suls' competence theory but did support those derived from Suls' incongruity model.

Submitted by Angela Cristina Rodrigues Russo (angelacrusso50@gmail.com) on 2018-04-19T21:33:55Z No. of bitstreams: 1 russo_acr_me_bauru_2018.pdf: 2209410 bytes, checksum: 1acf45f2b0da90c294bb184a0e341401 (MD5) / Approved for entry into archive by Minervina Teixeira Lopes null (vina_lopes@bauru.unesp.br) on 2018-04-20T15:00:13Z (GMT) No. of bitstreams: 1 russo_acr_me_bauru.pdf: 2101745 bytes, checksum: b2d9bed322889cf842dd8f34b610d3e8 (MD5) / Made available in DSpace on 2018-04-20T15:00:13Z (GMT). No. of bitstreams: 1 russo_acr_me_bauru.pdf: 2101745 bytes, checksum: b2d9bed322889cf842dd8f34b610d3e8 (MD5) Previous issue date: 2018-02-21 / Ao considerar as brincadeiras de pular corda na perspectiva cultural, estaremos favorecendo para a sua preservação enquanto patrimônio histórico das culturas infantis e contribuindo para que a criança se sinta parte do processo dessas brincadeiras. Nesse sentido foi firmada uma problemática: “Como os professores têm trabalhado as brincadeiras de pular corda, pertencente aos Jogos e Brincadeiras Tradicionais, considerando-a como patrimônio histórico cultural da infância ao receber as crianças no Ensino Fundamental/Anos Iniciais?” Assim, objetivou-se analisar e disseminar as brincadeiras de pular corda na infância das crianças das Escolas de Ensino Fundamental/Anos Iniciais. Como objetivos específicos foram: analisar as percepções dos professores de Educação Física em relação às crianças ingressantes no EF/AI, ao introduzir as brincadeiras de pular corda e evidenciar o processo de ensino aprendizagem desses professores; constatar como foram essas brincadeiras na infância dos avós que possuem vínculo com os alunos do 1º ano e 2º ano de uma das escolas; elaborar um vídeo, contendo a história de vida dos avós participantes sobre suas brincadeiras de infância, depoimentos de profissionais envolvidos com o processo educacional e com orientações pedagógicas no ensino e aprendizagem das brincadeiras de pular corda, valorizando a cultura evidenciada pelos avós e contribuições dos professores. A abordagem metodológica adotada para esta pesquisa foi a qualitativa. Para tanto, realizou-se a revisão de literatura, utilizando como instrumentos de coleta de dados a entrevista semiestruturada para treze professores de Educação Física e o questionário para trinta e um avós. Na construção do vídeo foi utilizado um roteiro de filmagem e câmera de vídeo. Esse estudo foi realizado em uma cidade do interior do estado de São Paulo, e a coleta de dados foi dividida em duas etapas: na primeira foi feita as entrevistas com os professores de Educação Física e na segunda, aplicação dos questionários aos avós. Após o tratamento, análise e discussão dos dados, concluiu-se, com relação aos Jogos e Brincadeiras Tradicionais, bem como as brincadeiras de pular corda, que os professores de Educação Física que participaram da pesquisa, apresentam conhecimento com esse conteúdo em diversas manifestações corporais, entretanto, alguns foram indicando dificuldade em seu planejamento e prática pedagógica alicerçada na valorização histórica cultural das brincadeiras de pular corda. Nesse contexto, convidamos os professores a pensarem as manifestações da cultura corporal numa perspectiva cultural, oportunizar aos alunos experiências que valorizem o patrimônio cultural corporal das culturas infantis e se compreendam como pertencentes a eles. A partir das conclusões da presente pesquisa, foi elaborado, como produto final do mestrado, um vídeo com a intenção de subsidiar os professores no ensino das brincadeiras de pular corda numa perspectiva cultural, intitulado como “Vamos Brincar de Pular Corda?”, contando com a participação de avós, alunos e professores e profissionais da área da educação, no qual ele é composto por quatro esferas do aprender: Pesquisa/acervo; Ampliação; Aprofundamento e Disseminação do conhecimento. Acreditamos que o produto educacional contribuirá para disparar discussões/reflexões em cursos de formações iniciais e continuadas de professores e que repercuta na prática pedagógica fundamentada, voltada para valorização do brincar na escola. / When considering jump rope jokes in the cultural perspective, we will be favoring its preservation as a historical heritage of children's cultures and contributing to the child feeling part of the process of these games. In this sense, a problem was established: "How have teachers played the jumping rope games belonging to Traditional Games and Games, considering it as a historical cultural patrimony of childhood when receiving children in elementary school?" , the objective was to analyze and disseminate the jumping rope play in the childhood of elementary school children. The specific objectives were: to analyze the perceptions of Physical Education teachers in relation to incoming children in EF / AI, by introducing the jumping jump rope and to highlight the learning process of these teachers; to verify how these games were in childhood of the grandparents who have bond with the students of the first year and the second year of one of the schools; to elaborate a video, containing the life history of the participating grandparents about their childhood games, testimonials of professionals involved with the educational process and with pedagogical guidelines of the process of teaching and learning the jumping rope jokes, valuing the culture evidenced by the grandparents and contributions of teachers. The methodological approach adopted for this research was qualitative. For that, the literature review was performed, using as data collection instruments the semi-structured interview for thirteen Physical Education teachers and the questionnaire for thirty-one grandparents. In the construction of the video was used a script of filming and camera of video. This study was carried out in a city in the interior of the state of São Paulo, and the data collection was divided into two stages: the first was the interviews with Physical Education teachers and the second, the application of the questionnaires to the grandparents. After the treatment, analysis and discussion of the data, it was concluded, in relation to the Games and Traditional Games, as well as the games of skipping rope, that the Physical Education teachers who participated in the research, present knowledge with this content in diverse corporal manifestations , however, some were indicating difficulty in their planning and pedagogical practice based on the historical cultural valorization of jumping rope jokes. In this context, we invite teachers to think about the manifestations of body culture in a cultural perspective, to give students experiences that value the corporal cultural patrimony of children's cultures and understand themselves as belonging to them. Based on the conclusions of the present research, a video was created as a final product of the master's degree, with the intention of subsidizing the teachers in the teaching of jumping jump rope in a cultural perspective, titled "Let's Play Jumping Rope?" the participation of grandparents, students and teachers and professionals in the area of education, in which it is composed of four spheres of learning: Research / collection; Enlargement; Deepening and Dissemination of knowledge. We believe that the educational product will contribute to trigger discussions / reflections in initial and continuing teacher training courses and that it will have repercussions on the pedagogical practice based on the value of playing in school.

xi, 112 p. : ill. A print copy of this title is available through the UO Libraries under the call number: KNIGHT PN6149.P64 V36 2000 / This thesis examines the performance of political pranks by contemporary radical activists and anarchists. Pranks, used symbolically to subvert authority and collapse hierarchy, have become important tools for grassroots political movements. Activists utilize pranks as a form of "culture jamming" to undermine, humiliate, and educate. This thesis documents political pranks pulled by Earth First!, the Yippies, the Biotic Baking Brigade, and the Eugene Anarchists for Torrey (EAT) Campaign to show how pranks are performed and narrated within anarchist subcultures. Drawing on cultural and performance studies, as well as on anarchist theories, this thesis demonstrates how pranks can become performances of resistance and criticism that disrupt the status quo. / Committee in charge: Dr. Daniel N. Wojcik, Chair; Dr. Suzanne Clark; Dr. Carol Silverman

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Superiority, control, and dominance theories of disparaging humor were reviewed, and sexist humor was studied as representative of the field. The effects of educational level and sex of subject on the judgment of humor in sexist material were investigated, utilizing a set of 50 cartoons and jokes devised to approximate overlapping standard curves on the dimensions sexist content and humor. Subjects were 71 males and 73 females, comprising 84 undergraduates and 60 doctoral graduate students. Each subject performed a forced Q sort of the jokes, with 104 rating for humor and 40 rating for sexism to establish content weights. Subjects' rankings, age, sex, and educational level were recorded upon completion of the task. Significant negative correlations were found between educational level and judgment of humor in sexist material, and female subjects judged sexist material to be significantly less funny than males. Some support was indicated for existing theories.

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Made available in DSpace on 2014-12-17T15:07:03Z (GMT). No. of bitstreams: 1 PauloRPC_DISSERT.pdf: 1017623 bytes, checksum: 4d0c75b7a2a662915e405a7e79cd1800 (MD5) Previous issue date: 2013-04-18 / Our research has arisen from the interest of aligning English as a Foreign Language (EFL) classroom practice to current discussions in the ambit of learning and teaching Foreign Languages (FLs). Because of the need to integrate the linguistic development to the development of notions clung to the practice of citizenship, we have adopted a cultural perspective. We have noticed jokes as a fertile ground for discussing cultural aspects in classroom. Considering such factors, our research question is: how to explore cultural aspects in jokes for the elaboration of EFL activities which aim for the development of intercultural competence and interaction? Therefore, our general goal is to explore cultural aspects in jokes for the elaboration of EFL teaching and learning activities and our specific goals are: (I) to study official suggestions (LDB, 1996; PCNEM, 2000; PCN+EM, 2002; OCEM, 2006) regarding culture at foreign languages teaching and learning, (II) to select 05 (five) jokes and analyze them focusing on their cultural aspects, (III) to identify possible interpretations for jokes; (IV) to elaborate EFL activities which grant a privilege to jokes cultural aspects. This investigation is descriptive and documental and relies on qualitative paradigm (CHIZZOTTI, 2010; FLICK, 2009; CHAROUX, 2006; BOGDAN; BIKLEN, 1994; 1992). The corpus is constituted by jokes taken from Internet sites and by official documents (LDB, 1996; PCNEM, 1998; PCN+EM, 2000; OCEM, 2006). For the elaboration of activities we have chosen a weaker version of Content-based instruction (CBI), in which contents are cultural aspects in jokes and we have undertaken a reflection on methods, approaches and perspectives, among which there are notions about post-method and CBI, which talk to EFL learning and teaching. For theoretical support we have some discussions about FL methods and approaches (BELL, 2003; KUMARAVADIVELU, 2003; WESCHE; SKEHAN, 2002; PRABHU, 1990), a cultural perspective (KRAMSCH, 1998, 1996, 1993; BYRAM; FENG, 2004), some works in Linguistics about jokes (POSSENTI, 2010, 1998; CHIARO, 1992); notions about implicit (MAINGUENEAU, 2004, 1996; CHARAUDEAU; MAINGUENEAU, 2012) and about ambiguity (KEMPSON, 1977; CHARAUDEAU; MAINGUENEAU, 2012; TRASK, 2011), having the adoption of such categories emerged from the analyzes of some jokes / Nossa pesquisa surgiu do interesse de alinhar a pr?tica de sala de aula de Ingl?s como L?ngua Estrangeira (ILE) a discuss?es atuais no ?mbito do processo de ensino-aprendizagem de L?nguas Estrangeiras (LEs). Tendo em vista a necessidade de integrar o desenvolvimento lingu?stico ao desenvolvimento de no??es atreladas ? pr?tica da cidadania, adotamos uma perspectiva cultural. Percebemos as jokes como um solo f?rtil para a discuss?o de aspectos culturais em sala de aula. Com base nesses fatores, nossa pergunta de pesquisa ?: como explorar os aspectos culturais de jokes com vistas ? elabora??o de atividades de ILE que objetivem o desenvolvimento da compet?ncia intercultural e a intera??o? Portanto, nosso objetivo geral ? explorar os aspectos culturais de jokes na elabora??o de atividades de ensinoaprendizagem de ILE e nossos objetivos espec?ficos s?o: (I) estudar direcionamentos oficiais (LDB, 1996; PCNEM, 2000; PCN+EM, 2002; OCEM, 2006) referentes ? cultura no ensinoaprendizagem de LE; (II) selecionar 05 (cinco) jokes e analis?-las enfocando seus aspectos culturais; (III) identificar poss?veis interpreta??es das jokes; (IV) elaborar atividades de ILE que privilegiem os aspectos de cultura das jokes analisadas. Esta investiga??o ? descritiva e documental e apoia-se no paradigma qualitativo (CHIZZOTTI, 2010; FLICK, 2009; CHAROUX, 2006; BOGDAN; BIKLEN, 1994; 1992). O corpus ? constitu?do por jokes provenientes de s?tios da Internet e por documentos oficiais (LDB, 1996; PCNEM, 2000; PCN+EM, 2002; OCEM, 2006). Para a elabora??o das atividades, privilegiamos a abordagem por conte?dos (Content-based instruction CBI), em uma vers?o mais fraca, em que os conte?dos s?o aspectos culturais nas jokes, e empreendemos uma reflex?o sobre m?todos, abordagens e perspectivas, em que se incluem no??es sobre o p?s-m?todo e sobre o CBI, que falam ao ensino-aprendizagem de ILE. Temos por aporte te?rico discuss?es sobre abordagem e metodologia de ensino-aprendizagem de LE (BELL, 2003; KUMARAVADIVELU, 2003; WESCHE; SKEHAN, 2002; PRABHU, 1990), a perspectiva cultural (KRAMSCH, 1998, 1996, 1993; BYRAM; FENG, 2004), alguns trabalhos em Lingu?stica sobre piadas (POSSENTI, 2010, 1998; CHIARO, 1992); no??es sobre impl?citos (MAINGUENEAU, 2004, 1996; CHARAUDEAU; MAINGUENEAU, 2012) e sobre ambiguidade (KEMPSON, 1977; CHARAUDEAU; MAINGUENEAU, 2012; TRASK, 2011), tendo a ado??o de tais categorias emergido da an?lise de algumas jokes

Inledning: Äkta humor, glädje och skämt kan skapa en lättnad i det mänskliga livet. Men till skillnad från konflikter, smärtor och ångest har dessa känslor inte varit lika framträdande i psykoterapin. Det beror på att systematiska studier av användandet och funktionen av humor i den psykoterapeutiska processen till stor del saknas. Frågeställningar:Vilka är patienters erfarenheter av humor i den psykoterapeutiska relationen? Hur anser patienterna att humor kan ha påverkat den psykoterapeutiska processen? Metod:Studien har en kvalitativ forskningsansats. Fem deltagare som går i psykoterapi intervjuades. Intervjuerna analyserades och tolkades utifrån en kvalitativ innehållsanalys. Resultat:Humor i terapi kan skapa en god allians genom terapeutens delaktighet, ge en ökad känsla av frihet och meningsfullhet för deltagaren, väcka en förändring av det upplevda problemet eller händelsen ur ett mer humoristiskt sätt samt vara ett verktyg för att bearbeta synen på tidigare upplevelser. Användning av humor stärker deltagarnas självuppfattning, intresse för den egna utvecklingen och slutligen möjligheten att utveckla ett förtroende med terapeuten.                                        Diskussion:Humor kan vara en mycket verksam och utvecklande del i psykoterapin. I studien visar användandet av humor främst positiva effekter och få negativa effekter. Användning av humor kan ge optimala förutsättningar för ett positivt terapiarbete och kan utgöra en viktig betydelse för den terapeutiska relationen och processen. Flertalet forskare och terapeuter motsäger sig dock användandet av humor och ser humor som en försvarsmekanism. Tidigare forskning beskriver framväxten av humor i terapin som ytterst begränsad. / Introduction: Genuine humor, joy and jokes can create a relief in human life, just as conflicts, pain and anxiety these emotions have been as prominent. The use of humor in therapy and the function of humor in the therapeutic process have had a very limited role in the psychotherapeutic world. Question formulation: What are the patient’s experiences of humor in a psychotherapeutic relationship? How do patients consider that humor may have affected the psychotherapeutic process? Method: The study has a qualitative research approach. Five participants attending psychotherapy were interviewed. The interviews were analyzed and interpreted based on a qualitative content analysis. Results: Humor in therapy can create a good alliance through the therapist's participation, provide a greater sense of freedom and meaningfulness to the participant, bringing a change in the perceived problem or event in a more humorous way, and be a tool to process the view of past experiences. The use of humor strengthens participants' self-perception, interest in their own development, and finally the ability to develop trust with the therapist. Discussion: Humor can be a very effective and stimulating part of psychotherapy. The study shows the use of humor has mostly positive effects with only a few negative effects. The use of humor can provide optimal conditions for a positive therapy work and can be an important bearing on the therapeutic relationship and process. Most researchers and therapists contradict the use of humor and sees it as a defense mechanism. Previous research describes the emergence of humor therapy as extremely limited.

This thesis deals with collective nicknames denoting the inhabitants of a place (parish, village etc.) in northern Sweden, i.e. names of the type arnästjuvar (denoting the inhabitants of the parish of Arnäs; tjuv 'thief') and tynderötuppar (denoting the inhabitants of the parish of Tynderö; tupp 'cock'). The main aim of the thesis is to explain why various nickname elements were chosen and to describe the general character of the nicknames of northern Sweden. These nicknames have been used collectively about the inhabitants of a certain place in a jocular or derogatory sense. They have been used above all in male-dominated contexts, e.g. in military camps. The nicknames are ethnocentric: they denote individuals in their capacity as members of a group. They are often related to other, similar names, so that they form series which are connected phonetically, semantically or from the point of view of word formation. The discussion of these aspects is based on Hugo Moser's research on "Namenfelder". Sources from about 1600 to the present day have been used as material. The bulk of the material consists of answers to questionnaires from the 20th century. Because of the construction of the questionnaires the material is to some extent imperfect. The nicknames often reflect various aspects of the society of the individuals, but today the explanation for names is quite often secondary and a result of folk-etymology. Some nicknames reflect the trades of the inhabitants, others social conditions, diet or dress, others ethnic conditions. The nickname strömmingar was often given to people living on the coast where fishing was an important source of income. The nickname element finnar reflects local settlement by Finns. Some nicknames probably reflect various linguistic conditions (dialectal pronunciation, characteristic place-names or personal names), pictures in local seals or historical events. Several nickname elements have been chosen through association with the form of the place-name or the name of the inhabitants, or with existing nicknames, referring either to the inhabitants themselves or their neighbours. There is often a similarity in sound between the place-name (or the name of the inhabitants) and nickname elements. We find e.g. alliteration, assonance and rhyme, or formations in which the place-name (or the name of the inhabitants, or part of it) is compounded with a nickname element to make up an appellative which already exists. The latter kind of formation may be illustrated with the nickname bergtroll ('mountain trolls') to denote those who live in S'àvaiberg (in the parish of Sävar). Some nicknames have as their basis an association from the place-name (or the name of the inhabitants) to the nickname element chosen. The associations are frequently difficult to trace. A nickname like orrlidtuppar (denoting those who live in Orrliden in the parish of Skellefteå) was no doubt chosen through association with the appellative orrtupp 'blackcock'. When the nickname smedstaspiken (denoting the inhabitants of Smedsta in the parish of Lit) was coined, the place-name element smed 'smith' was associated with the closely related spik 'nail'. A close analysis of nicknames denoting parish inhabitants in northern Sweden shows that there are often pairs (or series) of nicknames which are related phonetically (through alliteration, assonance or rhyme), semantically or morphologically, just as nicknames denoting neighbours may be connected in a similar way. Frequently, parish inhabitants have different names in relation to different neighbours. How innovations are introduced and spread is shown by the sfw/"/Z?wf-nicknames in the province of Ångermanland. An analysis of the nicknames denoting the inhabitants of parishes in north-eastern Ångermanland shows that the inhabitants of the old parishes have only one nickname each-a name which is known over a large area-while the inhabitants of the newer parishes have several nicknames. The reason why several nicknames are used to denote inhabitants in newer parishes seems to be that there was no old, unequivocal nickname tradition to fall back on. In the final chapter the importance of patterns for the formation of nicknames is stressed, but also the importance of creativity and coinages. A striking coinage has a great chance of becoming generally accepted and also of becoming the centre of new groups of nicknames. / digitalisering@umu