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How Many Feminists Does It Take to Make A Joke? Sexist Humor and What's Wrong with It
Author(s): Merrie Bergmann
Source: Hypatia, Vol. 1, No. 1 (Spring, 1986), pp. 63-82
Published by: Wiley on behalf of Hypatia, Inc.
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merrie bergnann
How Many Feminists Does It Take
To Make A Joke? Sexist Humor and
What's Wrong With It
I
For anyonewho refersto feministsas "women'slibbers"or,
betteryet, as "ladies' libbers," it typicallytakes only one feministto
make a joke. In fact, she is the joke.' The joke is complex, for she is
both a woman and a personcommittedto a particularpoint of view.
Women are traditional objects of humor in our culture (and in
numerous other cultures). We have countless jokes about dumb
blondes, scatter-brainedredheads,myopic wives, mothers, mothers-
in-law, lady drivers,and college co-eds. Becauseshe is a woman, a
feministis an amusingcreatureindeed.
The complexity of the joke enters precisely where the feminist
distinguishesherself from nonfeministwomen. For while she is un-
willingto acceptthe stereotypesof women's ignorance,irrationality,
irresponsibility,and so on, or to accept the fate ordainedby such
stereotypes,she is still a woman and hence subsumedunder those
stereotypes in the eyes of many beholders. Her challenge to the
stereotypes then merits serious consideration only if she can
demonstrate that she is an exception to the stereotypes, that is, only if
she can demonstratethat the challengedoes not come from ignorant,
irrational, and irresponsiblequarters. There are rich sources for
1. Althoughcurrentusuageallowsthat males,as well as females,may be referred
to as "feminists,"I shall use the termto referonly to femalefeministsin this paper.
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humorhere. I shall describethree.
First, if the feminist does establishherself as an exceptionto the
stereotypes,she may be laughable(funny, ridiculous)for just that
reason. Kantsaid that
[a] woman who has a head full of Greek, like Mme.
Dacier, or carrierson fundamentalcontroversiesabout
mechanics,like the Marquisede Chatelet,mightas well
even havea beard-for perhapsthat wouldexpressmore
obviouslythe mien of profundityfor which she strives
(ImmanuelKant 1960, 78).
It is a small step from Kant'sastutepremiseto Nietzsche'sconclusion
that
[i]t betrays a corruptionof the instincts-quite apart
from the fact that it displaysbad taste-when a woman
adducesMadameRolandor Madamede Stael or Mon-
sieur George Sand, of all people, as if they proved
anythingin favor of "woman as such." Among men
these three are the three comical women as
such-nothing more!-and preciselythe bestinvoluntary
counterargumentagainst emancipation and feminine
vainglory.(Beyond Good and Evil, quoted in Carolyn
Korsmeyer1977, 141).
Here, a womanis laughablefor not livingup to the stereotypes.
Second, the stereotypesmay be confused for fact ratherthan the
normsthat they are, and the feministnow becomeslaughableby virtue
of havingthe ironicallystupidnotion that she is knowledgeable,the ir-
rationalnotion that she is rational,and so on, whenthesebeliefsare so
obviously false. At the beginningof my first term of residenceas a
graduatestudent,a fellowstudent(male,I willadd)laughedat me when
I told himthat I intendedto specializein logic. We do laughat stupidity
thatmanifestsitself in the face of the obvious,andthe womanwho sup-
poses herselfto havecertainvirtueswhenin fact she has the correspon-
ding defectsis a case in point.
Third, there is the syllogism: everythingthat a feminist does is
somethingthat a womandoes; everythingthat womandoes is trivialor
ridiculous; therefore, everythingthat a feminist does is trivial or
ridiculous.Thus, consciousness-raising turnsout to be a fancynamefor
women's gossip and babble; a feminist is a frustratedwoman who
couldn't catch her fellow; and we are assuredthat there is indeed a
genericuse of the word "man" that appliesto females, as well as to
males, on the strengthof the formula"Man embraceswoman." Here
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2. The last example is from Casey Miller and Kate Swift (1977, 19). Roberta Salper
noted in 1973 that "the woman's movement has the distinction of being the only major
social movement in the history of the United States that is regarded by its opponents as
a joke" (Introduction to Female Liberation, quoted in Korsmeyer 1977, 152).
3. See the chapter on "Joking Matters" in Cheris Kramarae 1981.
4. Proponents of incongruity theories include Kant, Schopenhauer, Bergson, and
possibly Aristotle.
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On my account,an episodeor elementof an episodeis incongruousif it
is contraindicated by our beliefs,attitudes,and/or norms.(I'll referto
this clusteras "our beliefs.") Contraindicationby our beliefs is not
simplya matterof somethingthatourbeliefshavenot preparedus for. It
is a matterof somethingthat our beliefs prohibit:somethingthat we
believeis absurd,improbableor implausible,somethingthatjust doesn't
makesenseto us, or somethingthat we believeis clearlyinappropriate.
Whetherthereis incongruityin an episodedependsupon the perceiver.
Some incongruitieswill be incongruitiesfor a whole community,while
otherswill be found only by a subgroupof that communityor by an
idiosyncraticindividual.
The seventh page of a book that is called A Book is headed
"Contents,"andit containsa list thatbegins:"Words,numerals,punc-
tuation, diacriticalmarks, art-work(a trace), paper, glue, ink .. ."
(CromwellKent1970).Thatis an incongruouslist-it is inappropriate to
list those contentson the contentspage of a book. It is also funny. In
general,an episodeis funnyto us if it presentsus with an incongruity
that we attendto in fun. We are interested,but we are amusedrather
than puzzledor concerned,entertainedratherthan insulted.Manyin-
congruitytheoriesdemandmorethanincongruityin funnyepisodes,but
I believethat this is due to a confusion. Advocatesof these theories
mistakethe variousmethodsby whichhumoristsget us to attendto in-
congruities,and methodsthat are conduciveto our havingfun in doing
so, for necessaryingredientsin funnyepisodes.5I shallillustrateby way
of example.
Considersimplenonsensehumor:"No gnusis good gnus"or "Is this
Picadillyor is it Thursday?"(both from Max Eastman1937, 134 and
223). What makes these bits of nonsensefunny, while other bits of
nonsense-like "No lambchopseat good apples"-are not? According
to "hiddensense"theories,the firsttwo sentenceshavethe appearance
of sensewhilethe thirddoesnot, andit is thisappearancethatmakesfor
funninessin the formercases.6The firstowesthe appearanceof senseto
the phoneticsimilarityof "gnus" and "news," the secondto the fact
that the sentencewouldbe one of a sort that we runacrosseveryday if
anothernamesuch as "Kensington"weresubstitutedfor "Thursday"
5. Morreall (1977) and Max Eastman (1937) have been instrumentalin convincing me
of this point.
In this paragraph I have identified an incongruity without stating for whom it is an
incongruity. Here and throughout the paper I omit the qualification for whom when the in-
congruity is one that I expect the reader to perceive along with me by virtue of
shared community-wide beliefs.
6. "Hidden sense" incongruity theorists include D.H. Monro (1951) and Arthur
Koestler (1975).
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9. Bergson said that "to produce the whole of its effect ... the comic demands
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Ill
With that accountin hand, it is a simplematterto characterizesex-
ist humor. Sexist humor is humor in which sexist beliefs, attitudes,
and/or normseithermust be held in orderto perceivean incongruity
or are used to add to the fun effect of the incongruity.In the latter
case, sexist beliefs may allow someone to uncoveran apparentsense
behindan incongruity,to discoverhiddenmorals, to enjoy disparage-
ment, or to treatcertaintopicsas "naughty."(I am not going to give a
criterionthat tells us whichbeliefsare sexist. The examplesthat follow
are, I believe, straightforward.)I shall illustratethese differentways
in which sexist beliefs can play a role in generatinghumor.
1. Incongruitiesgeneratedby sexist beliefs. The funninessmy fellow
student found when I told him that I intendedto specializein logic
came from his perceptionof an incongruitybased on a sexist belief:
women do not think logically. Humoristscan rely on shared sexist
beliefsto generateperceptionsof incongruity.Hereis a descriptionof
a comic postcard: "Hyper-attractivefemale sunbathing with a
newspaperacrossher midriff. Headlinereads, 'Today'sSport' " (An-
thony J. Chapmanand Nicholas J. Gadfield 1976, 144).
Perceivingan incongruityhere depends upon having a sexist at-
titudetowardwomen.'0In our culture,thereis nothingincongruousin
a newspaperrestingon the body of a sunbather.Nor is thereanything
incongruousin a newspaper'shavinga pageheaded"Today'sSport."
Whatis incongruousis that the newspaperheadlineshouldreferto, or
label, the body that is shaded by the paper, that is that "Today's
Sport"is the femalebody in question.And perceivingthis incongruity
depends on seeing the female's body as a sex object. I use 'body'
deliberately,for it is clearlynot the personwho is labelledin this case,
and that is what is sexist in seeing women as sex objects. (In this
something like a momentary anesthesia of the heart" (Henri Bergson 1956, 64). The
point that detachment is necessary to finding something funny has been made, in dif-
ferent ways, by many humor theorists.
Morreall sums up situations in which we laugh (including those in which the
stimulus is not funny) with the formula: "Laughter results from a pleasant
psychological shift" (Morreall 1977, 249). It follows that in situations in which we are
pained, or puzzled, we will not laugh at an incongruity. Conversely, positive affective
involvement with an incongruous episode, as in the case where we desire that someone
be hurt, will enhance our laughter.
10. I distinguish between perceiving an incongruity and seeing an incongruity.
When from our point of view an episode is incongruous, we perceive the incongruity.
When we discern a point of view from which an episode would be incongruous, we see
the incongruity. I can see the incongruity in this cartoon; but I do not perceive the in-
congruity.
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matter who is writing the check, but the fun is heightenedif the
episodeconfirmsa popularstereotype.In this case, the dumbwoman
is everywoman-and the moral is not to trust her with a checkbook.
4. Disparagementenjoyedbecauseof sexist beliefs. The statement,
"A feministis a woman who couldn't catch a man, " is incongruous,
given the real motivations for feminism. The statementis, for that
veryreason, also disparagingto feminists.Manyquipsabout feminist
goals or activitiesare similarlydisparaging.But it is not only feminists
who suffer disparagementbecauseof sexist beliefs.
For example, some people believe that the typical woman who
reportsa rape has not been forced to have sexualintercourseagainst
her will. If she reports rape, then, she does so in order to retaliate
againsta man with whom she has just quarrelledor, say, to relieveher
own guilt after sexualintercourse.Accordingto this view, the alleged
rapist is the real victim. Anyone who holds such a belief may find
satisfactionin an episode that makes a fool of a woman who reports
rape:
Lawyer inquires of a hefty woman how she could
possibly be raped by the diminutiveaccused. "Well,
your Honor," she answers, "I stooped a bit." (Chap-
man and Garfield 1976, 144)
5. Senseof "naughtiness"generatedby sexist beliefs. Somethingis
"naughty"for adultswhenthey believeit to be forbidden,prohibited,
or not spokenof and they also thinkthat indulgingin it or alludingto
it is harmful fun. For many people, premaritalheterosexualsexual
relationsare naughtybut extramaritalor homosexualsexualrelations
are simplywrong. Jokes about the formerare then fun becausethey
are naughty, while jokes about the latter are fun because they are
disparagingor conveya hiddenmoral. The prevalenceof rapejokes in
our culture may be due, in part, to the aura of naughtinesssur-
roundingrape for many people: it is prohibited,but harmlessfun.
I believe that a sense of naughtinessis needed to explain the fun
reportedin the following story:
... a Tri Kap brother decided to tell me the nickname of
the female mannequinthat hung by a noose from a
moose..... "Her nickname,"he said with a twinklein
his eye, "is 'The BitchSaid No.' " My silenceand glare
stilled the laughterthat threatenedto bubble up from
his belly. "Aww Maria," his frustrationwas not mask-
ed, "the trouble with you being a feminist is you have
no sense of humor!" (Maria 1981, 8)
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14. Actually, this is not true of some of the humor I have labelled "sexist." For ex-
ample, I pointed out that the fur coat joke could still be funny if the check-writer were a
man. If a hidden moral about woman is not drawn from the joke, it no longer counts as
sexist. In the argument that immediately follows, I concentrate on humor that will not
be found funny at all in the absence of the requisite sexist beliefs. I shall return to "am-
biguously" sexist humor, like the fur coat joke, in note 15.
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15. There is also the fact that laughing at sexist humor may suggest to
others that it is acceptable to hold the beliefs that are presupposed by the humor, that
those beliefs are just harmless stage-props for the fun of the moment.
Hence a person who indulges in "ambiguously" sexist humor (see the previous note)
can commit an offense even if that person does not her- or himself draw any hidden
morals concerning women, as long as she or he is aware that others might draw such
conclusions to enhance the fun.
The social functions of humor have been widely studied, particularly insofar as
humor can foster a sense of community of belief and values. Humor that communicates
certain values, in the sense that holding those values enhances or is itself responsible for
the fun in the humor, can serve the function of reinforcing those values. This has often
been pointed out in connection with sexist, racist, and ethnic humor: such humor rein-
forces sexist beliefs, racist beliefs, or unfair stereotyping of ethnic groups and is on that
count objectionable. Thus Korsmeyer states in connection with ridicule of women and
of feminism:
Laughter, [Bergson] claims, occurs in situations where the spectators
are relatively uninvolved, at least temporarily, with the subject of their
mirth. ... Whether or not all instances of laughter follow this design,
certainly this is a component of the ridicule that serves a political pur-
pose in the chivalrous resistance to "women's lib." It keeps sympathy
at a distance and allows one to dismiss the subject of laughter as not
deserving consideration. (Korsmeyer 1977, 148)
Korsmeyer's claim applies directly to the examples of humor in Secton I of this paper.
For further discussion of the fostering of community through shared humor, see
de Sousa (1981) Ted Cohen (1978) and Morreall (1983, 9). Wayne Booth's discussion of
the achievement of community through the use of irony is also applicable
to humor (Wayne Booth 1974, 27-31 and 39-44).
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Herethe argumentof this paperdrawsto an end. But it is clearthat
the argumentdependsupon another.AlthoughI haveclaimedthat the
offense of sexisthumoris not just the offense of sexism,it is clearthat
the offense of sexist humor is parasiticupon the offense of sexism.
Any personwho still does not believethat sexistbeliefshurtwill not be
convincedby my argumentthat there is an offense in finding fun in
humorthat reliesupon those beliefs. In full appreciationof this point,
I concludewith the epilogue:How Many FeministsDoes It Take?'6
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references
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