Dr Zuleyka Zevallos

#Sociology studies from 1940s onward show the use of humour 'from below.' E.g. during times of political conflict (e.g. Czech people under Nazi occupation) show that jokes mostly focus on morale boosts (ingroup cohesion) rather than 'laughing up' at those in power (the outgroup)

'While the humor of the poor may not necessarily lead directly to rebellions and political revolutions, it does open up a discursive space within which is becomes possible to speak about matters that are otherwise naturalised, unquestioned, or silenced.' (Donna Goldstein 2013)

Humour can reflect a worldview, such as what is considered 'natural' or 'normal.' Jokes about race, sexuality, gender, disability often rest on ideas of morality. Few jokes carry across cultures, but studies show that the few that do, evoke notions of rationality & modernity.

Humour is also historical. Studies show that colonised societies have similar patterns of joking ('tall tales,' mocking class relations, practical jokes) that don't translate into other realms. In other coloniser societies like the Netherlands, jokes are more class-based.

'Joking up' and 'joking down' reflect these complex dynamics, of social belonging, culture and history, even when the joker isn't fully aware of these functions. To know whether our jokes cause harm, taking a little time to reflect on what makes us laugh, is a useful exercise

People who retreat into calls of censorship when they're called out for their jokes might consider why this is. They want laughter on their terms (social cohesion) but are unhappy to be denied laughs they feel they have a right to. They're likely 'laughing down' (social status)