Ways In Which Humour Solves Social Problems English Language Essay Example

human life and interaction." He was interested in the societal behavior's value in maintaining a web of societal relationships that he referred to as the social construction.

It is crucial that we employ both a structuralist and a functionalist approach to fully comprehend the meaning of specific practices in society and how they vary in their functions among its members based on the composition of the society. Functionalism analyzes various social structures to determine their contributions to the overall social system, while structuralism, introduced by Levi-Strauss and defined by Peacock, focuses on culture to understand its logical organization or "structure" as a reflection of universal tendencies of the human mind.
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Radcliffe-Brown combines and develops these two approaches to create structural-functionalism, which is most effective in understanding how humor and joking relationships are able to highlight and solve social problems. Despite being considered relatively insignificant by scholars, there is a limited amount of ethnographic data available on humor. Nevertheless, significant research has been conducted on topics such as laughter by highly respected academics like Sigmund Freud.

Freud's study on laughter and humor is connected to Radcliffe-Brown's research on jesting relationships. Radcliffe-Brown argues that jesting interactions occur in uncomfortable societal situations or when individuals are uncertain. Freud defines humor as the juxtaposition of two contrasting thoughts. The idea of an uncomfortable societal situation leading to humor and a jesting relationship is an example of contrasting thoughts. Ethnographic evidence has found that numerous jesting relationships often form between people who are related through marriage.

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The relationship between a mother-in-law and sister-in-law is referred to as an affine relationship

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. These relationships can introduce a structural dynamic

into someone's life that may potentially be unfriendly due to the inherent uncertainty of the relationship. This uncertainty arises because marriage requires a complete reshuffling of one's previous everyday life, including particular traditions like those observed during Christmas. Radcliffe-Brown uses two specific terms to describe how ambiguity arises in such relationships.

These concepts can be referred to as 'social disjuncture' and 'social concurrence'. 'Social disjuncture' refers to a relationship characterized by diverging interests, which can lead to conflict and animosity, while 'social concurrence' implies the resolution of discord.

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When both of these experiences occur simultaneously, it often results in societal tension or issues. Radcliffe-Brown illustrates this through his description of a man's feelings towards his partner's family.

Before getting married, the husband is a stranger to his wife's family, just as they are foreigners to him. This creates a social disconnect that is not resolved through marriage. The social connection arises from the wife's continued but modified relationship with her family. These social tensions caused by connections and disconnects are typically relieved in one of two ways: through a humorous relationship or by avoiding each other.

In these circumstances, joking relationships can effectively be used to highlight and avoid the levels of tension that can arise due to changes in social dynamics. It is common to form joking relationships with siblings of the husband's new wife. Radcliffe-Brown demonstrates that the humor involved is not necessarily pleasant or friendly, but rather, "an obligation for the two individuals not to engage in open quarrel or conflict with each other." Therefore, it can be argued that this joking relationship is established to evade any tension caused by structural changes. In

this case, the joking relationship successfully addresses and resolves social problems. Heald suggests that it succeeds because "teasing appears to deny distance and symbolize potential intimacy."

The friendly banter in jesting relationships helps to suppress any feelings of bitterness, suggesting that they actually get along. This could be seen as a resolution to the societal issue, as the joking relationship eases any tension and masks any disapproval. While it may not completely solve the problem, as there is still underlying unrest, it is preferable to have a joking relationship that uses humor to express antipathy rather than open resentment. Conversely, when there is a significant difference in social status or when the person is from an older generation, such as the partner's parents, a relationship of avoidance is typically adopted. In these cases, the individual is important and deserves more respect.

The Mehinaku, a native group from Brazil, serve as a good example of this phenomenon in which a new husband in the Mehinaku village 'never touches his parents-in-law; he does not even keep the same object at the same time.' Gilhus describes different types of laughter that can further help demonstrate how humor and joking relationships can solve social problems. She states that there are 'three main theories about why humans laugh, commonly known as the superiority theory, incongruity theory, and relief theory.' [18] Gilhus argues that laughter is a fundamental aspect of human existence.

We use laughter as a way of understanding the universe, categorizing its elements and judging its values. Incongruity theory, associated with historical figures Immanuel Kant and Soren Kierkegaard, sees humor as a response to something unexpected or contradictory. This theory

includes factors like ambiguity. Thomas Hobbes, a prominent theorist, believes that humor arises when we realize our dominance over others. Plato and Aristotle also emphasized the aggressive emotions that trigger laughter. Another group, relief theory, associated with Sigmund Freud and Herbert Spencer, views laughter as a release of energy caused by repression.

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The existence of three types of laughter suggests that humor can help identify and resolve problems in different ways.

The text provides an example from a survey conducted by Overing, which explores the use of humor and myth within an Amazonian tribe. Overing suggests that if a joke is used to expose power dynamics, it can reinforce societal hierarchy and serve as a warning to those who challenge it. The author discusses how the skilled priest-doctor's vulgar language in public discourse plays a significant role in establishing the authority of their mythical language.

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This demonstrates the effectiveness of humor and joking relationships in addressing societal issues, as those in positions of power are allowed to use offensive language to convey the message of the myth to the rest of the tribe. Overing also references the myth of the laughing monkey as another example of how humor can highlight and resolve community problems.

The myth of the belly laugh monkey portrays a monkey that engages in many unpredictable actions. The way the myth is told incorporates real elements but still manages to be humorous. The story suggests that the monkey is afflicted with a disease known as 'crazy laughter disease'. While this myth is entertaining, it also serves as a cautionary tale, highlighting the disruptive nature of

excessive laughter in normal social interactions.

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Overing describes how the Amazonian community restricts the use of rude language, allowing only the priest-doctor to employ such terms. This practice serves as a reminder of his status and helps maintain social order by reinforcing the hierarchy within the society. Moreover, the actual content of the narrative acts as a subtle warning to the community about customs and behavioral expectations.

The relation of these myths brings to light societal issues that are happening in society. This allows these issues to be addressed without singling out anyone and causing offense. According to Bowie, these myths function in the way Overing portrays them because they have a self-asserting and positive character due to their exaggeration. The structure of society and the relationships within it also play a significant role in shaping humor and joking relationships. The structure dictates how to behave towards other members of society, such as the common phrase "respect your seniors," which is expected in most cultures.

Nevertheless, this is not always the way things are. This can be seen in the relationship between grandparents and grandchildren, where it is common to observe a playful dynamic. However, it is important to note that this does not involve the use of offensive language or other negative behaviors that can be present in other types of joking relationships, as discussed by Gilhus. She emphasizes that most joking relationships involve the use of particularly offensive language and cautions that they must be approached carefully as they can be both entertaining and hurtful.

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It is suggested that a joking relationship can develop between grandparents and grandchildren due to the unique setting

created by the absence of parental responsibility and the closeness of family ties.

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This implies that humor and joking relationships depend on both familial dynamics and society as a whole.

The text discusses the perception of parents and grandparents and their relationships with children. Parents are often avoided due to their disciplinary methods and the expectation to treat them with respect. In contrast, grandparents may be seen as equals to children because they do not have the same parental responsibilities, as explained by Palmer. This can lead to a playful relationship between grandparents and children. This theory aligns well with another idea proposed by Radcliffe-Brown in 'Structure and Function In Primitive Society', suggesting that there are two main types of joking relationships. In one type, both individuals playfully tease each other in a symmetrical manner. In the other type, the relationship is asymmetrical, with person A teasing person B without retaliation. It is generally believed that an asymmetrical joking relationship exists when one person holds a higher social status and is therefore deserving of more respect. According to Radcliffe-Brown's theory, the person of higher position would be referred to as person 'A'.

The text suggests that a joking relationship exists among individuals of equal social standing and can contribute to solving societal issues by reinforcing social structure and hierarchy. Aggression can also be a factor in the formation of these relationships, as seen in the Bozo and Dogon tribes.

There are two different kinds of relationships that are part of a joking relationship with each other in order to form a friendly relationship. Radcliffe-Brown explains how this "friendship" is shown in the prohibition, supported by supernatural belief, against

shedding the blood of a member of the allied people[27]. It should be noted that even though it is referred to as a joking relationship, the jokes that take place are not friendly at all and often involve harsh and unpleasant words. This type of jesting relationship can be associated with Freud's theory that we derive pleasure from belittling and humbling our enemy by ridiculing and mocking them indirectly.

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Joking relationships serve the same purpose as jesting relationships with affine dealings by addressing and resolving societal issues through fake aggression disguised as humor. Through a joking relationship and a playful attitude, problems are tackled without genuine hostility. In Overing and Base's study of the Piaroa tribe, we can see more examples of this dynamic. The Piaroa people heavily rely on daily labor as they solely depend on their own resources for survival. To ensure efficient completion of tasks, individuals "only work with those with whom one can have an easy bantering relationship."

Therefore, it could be argued that jesting relationships can address and resolve societal issues in a different way, by considering the people who are similar to an individual in the community, in order to create a more efficient and productive working environment. This aligns with Freud's definition of humor as a tool that enables us to identify hidden similarities between seemingly different things. In other words, humor provides the opportunity to find socially compatible individuals through the realm of jokes.

Joking relationships serve to address social issues by allowing individuals to determine compatibility through humor and joking. Due to limited available ethnographic data, humor and related

subjects have been used to make connections. From this overview, it can be inferred that jesting relationships and humor have important societal functions. Affine relationships and the Bozo and Dogon people demonstrate the use of joking relationships to conceal disfavor and create a more positive atmosphere. Additionally, they can play a significant role in reaffirming social hierarchy and status, as seen in the Amazonian tribe and the associated myth.

Furthermore, it has been observed that jesting relationships can serve as a basis for fostering friendships, as observed in the case of the Piaroa people. It is evident that jesting relationships and humor play a significant role in societies worldwide, making it a topic that deserves further attention in the field of anthropology.