Subversion or socialization? Humor and carnival in Morris Gleitzman's texts

Like their counterparts elsewhere, Australian children favour humorous novels; comedic writers consistently dominate the preteen and early teen fiction market in Australia. Regardless of its popularity, however, in comparison to more serious writing, humorous literature has received little critical attention. Of the studies aimed at this area, most have tended to concentrate on the various stages of development in childrens preferences for humor, its strategies, forms and appeal, with very few examining the ideological assumptions informing particular texts. Yet, this article argues, humorous books are no less concerned with culture, value and meaning than any other kind of fiction for children. As Morris Gleitzmans texts illustrate, by highlighting the cultural processes involved in the construction of language and meaning, inviting readers to play with ideas about language, social roles and behaviors, and creating characters who act in ways which are oppositional to usual socializing expectations, humorous literature, especially in carnivalized forms, has the potential to problematize unquestioning acceptance of various ideological para-digms, values, social practices and rules.

Laughter and humor therapy in dialysis

Laughter and humor therapy have been used in health care to achieve physiological and psychological health-related benefits. The application of these therapies to the dialysis context remains unclear. This paper reviews the evidence related to laughter and humor therapy as a medical therapy relevant to the dialysis patient population. Studies from other groups such as children, the elderly, and persons with mental health, cancer, and other chronic conditions are included to inform potential applications of laughter therapy to the dialysis population. Therapeutic interventions could range from humorous videos, stories, laughter clowns through to raucous simulated laughter and Laughter Yoga. The effect of laughter and humor on depression, anxiety, pain, immunity, fatigue, sleep quality, respiratory function and blood glucose may have applications to the dialysis context and require further research.

Pierre Hadot (1922-2010)

Pierre Hadot, classical philosopher and historian of philosophy, is best known for his conception of ancient philosophy as a bios or way of life (manière de vivre). His work has been widely influential in classical studies and on thinkers, including Michel Foucault. According to Hadot, twentieth- and twenty-first-century academic philosophy has largely lost sight of its ancient origin in a set of spiritual practices that range from forms of dialogue, via species of meditative reflection, to theoretical contemplation. These philosophical practices, as well as the philosophical discourses the different ancient schools developed in conjunction with them, aimed primarily to form, rather than only to inform, the philosophical student. The goal of the ancient philosophies, Hadot argued, was to cultivate a specific, constant attitude toward existence, by way of the rational comprehension of the nature of humanity and its place in the cosmos. This cultivation required, specifically, that students learn to combat their passions and the illusory evaluative beliefs instilled by their passions, habits, and upbringing. To cultivate philosophical discourse or writing without connection to such a transformed ethical comportment was, for the ancients, to be as a rhetorician or a sophist, not a philosopher. However, according to Hadot, with the advent of the Christian era and the eventual outlawing, in 529 C.E., of the ancient philosophical schools, philosophy conceived of as a bios largely disappeared from the West. Its spiritual practices were integrated into, and adapted by, forms of Christian monasticism. The philosophers’ dialectical techniques and metaphysical views were integrated into, and subordinated, first to revealed theology and then, later, to the modern natural sciences. However, Hadot maintained that the conception of philosophy as a bios has never completely disappeared from the West, resurfacing in Montaigne, Rousseau, Goethe, Thoreau, Nietzsche, and Schopenhauer, and even in the works of Descartes, Spinoza, Kant, and Heidegger.

Hadot’s conception of ancient philosophy and his historical narrative of its disappearance in the West have provoked both praise and criticism. Hadot received a host of letters from students around the world telling him that his works had changed their lives, perhaps the most fitting tribute given the nature of Hadot’s meta-philosophical claims. Unlike many of his European contemporaries, Hadot’s work is characterized by lucid, restrained prose; clarity of argument; the near-complete absence of recondite jargon; and a gentle, if sometimes self-depreciating, humor. While Hadot was an admirer of Nietzsche and Heidegger, and committed to a kind of philosophical recasting of the history of Western ideas, Hadot’s work lacks any eschatological sense of the end of philosophy, humanism, or the West. Late in life, Hadot would report that this was because he was animated by the sense that philosophy, as conceived and practiced in the ancient schools, remains possible for men and women of his era: “from 1970 on, I have felt very strongly that it was Epicureanism and Stoicism which could nourish the spiritual life of men and women of our times, as well as my own” (PWL 280).

A conversation analysis of the Iranian youths' written chats of English

The ever-increasing application of computer and internet mandates a longer domain for computer-mediated-communication (CMC). Internet chat as a principal feature of CMC has attracted tremendous attention among the youths in recent years. Thus, this study has focused on the written chats of 100 Iranian university students majoring in different disciplines. We analyzed 400 chat samples (composed of 4000 moves) in terms of opening and continuing speech functions based on Eggins and Slade’s (1997) model of casual conversation. We also examined humor and paralinguistic features based on taxonomies of Huffaker and Calvert (2005) and Nastri, Pen a, and Hancock (2006). Among the various types of speech functions, nine opening speech functions, seven continuing speech functions and four humor and paralinguistic features were investigated. The analysis of the data shows that the salient opening speech function has been‘ statement: opinion’ which provides attitudinal and evaluative information. Additionally, the outstanding types of continuing speech functions are ‘prolong: extend’, ‘prolong: enhance’, and ‘append: elaborate’. Therefore, it is in order for the participants to offer additional or contrasting information to the previous move or qualify it by giving details of time, place, condition, etc. Moreover, in case of interruption by the other chatter, the participants mostly tend to clarify, exemplify or reiterate the previous move. Furthermore, the participants produced irony, as a humorous element, in a great volume which is indicative of their tendency toward being indirect during conversation. The subjects also used many paralinguistic features such as misspellings and repeated punctuations in order to express their emotions and attract their partners’ attention in the absence of verbal communication.