The Seriously Erotic Politics of Laughter

Sammy Karon
12 April 2015

            In “The Seriously Erotic Politics of Laughter,” Cynthia and Julia Willett evaluate the power dynamics behind comedy as a gender-relating tool. They reevaluate comedy from harmless fun to powerful communication, a way to “[unravel] and [disrupt] conventional norms through ridicule” in order to “free our thinking” (16). This argument has great potential for feminist theory, as it is easier to communicate ones needs and experiences to an open-minded listener, which is not the natural human state. Thus, by shaking things up and reestablishing communicative norms, comedy has the power to further feminist ideas into traditionally non-feminist arenas.

However, in their effort to reclaim comedy from men to women, the Willetts suggest comedy is some form of a privilege or a private good. They write, “But still one could see the temptation to slap back, through sharper, more pointed ridicule. This we would call turning the master’s tool so-to-speak against him” (17). This quote struck me with a new idea: comedy is a privilege that not all humans have access to. Being funny isn’t a privilege, but having the ability to communicate your ideas through humor and have the listener understand and laugh, is. I had never considered this before, but it now seems blatantly true.

Furthermore, if comedy is a privilege, then laughter is a gift. By withholding laughter, then, one gains power over another. By defining women as specifically unfunny, men limit the modes of communication for feminists. Comedy helps people connect to each other, build professional relationships, demonstrate understanding and trust. Without comedy, the feminist cause can only go so far. For this reason, I am grateful to the Willetts for mapping out the politics of laughter for those of us who had previously taken it for granted.