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Since 2017, the #MeToo movement has highlighted gender-based violence and harassment in the comedy industry, where those comedians affected have little to no workplace infrastructure to lean on. Because comedy clubs are described as venues rather than sites of work, comedy workers are not technically employees and are not protected by workplace safety laws nor supported by professional organizations or unions. We argue that the lack of a formal workplace and its related precarity exacerbates violence against women, queer, transgender, disabled, and/or workers in the Canadian and American comedy industries, pushing comedy workers to enact do-it-yourself workplace safety strategies to protect themselves and one another. We describe these protective, caring activities as akin to Brenda Parker’s “double killjoy,” and push our understanding of creative work into places of public resistance and life-making.
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This paper argues that stand-up comedy produces the places it uses in the city of Mumbai as “safe” for new middle-class women by excluding Dalit and working-class people who are deemed “dangerous.” Such exclusion is achieved by mobilising places and infrastructure that are built to make Mumbai a “world-class” city, a process that requires the dispossession and exploitation of the masses from which the new middle-class benefits. In the context of the sexual harassment charges that hit the stand-up comedy scene in 2018 and the responses to those charges, I posit that stand-up comedy is a site where “appropriate” gender hierarchies are formulated in the pursuit of “global Indian-ness.”
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‘Postfeminist’ society has created the impression that contemporary discourses on gender representation, particularly in digital media platforms, are pointless. This misconception is coupled with online aggression by men’s rights activists who position feminist debates as sources of male oppression. However, media practices and consumption processes continue to maintain the supremacy of the male gender identity, which strengthens the process of transforming social media into a component of the “manosphere.” The failure of the fourth wave of feminism in utilising the Internet for mobilising activism for the ontological equality of all genders has succeeded by increasing gender-based violence against women. Indian women in comedy negotiate with these systemic inequalities while navigating male dominance in the comedy industry. The paper is an attempt to examine the structures of gender inequality and bias that affect the participation and advancement of women in the comedy circuit. Its focus remains on the formulation of a rape culture on social media and its subsequent consequences in the larger social context of the development of a patriarchal culture.
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Utilizing agenda setting theory, this study investigates the Bill Cosby sexual assault allegation scandal and how the scandal is framed by the media. In order to examine if and how varied networks reported differently on the Cosby scandal, sixty articles from three, distinct networks (CNN, FOX News, E!) were analyzed and coded under seven different categories. Results demonstrate a significant difference among the analyzed networks and media frames most reported in the sample for this study. Although all networks address Cosby’s rise and fall of an American hero, agendas set and story frames presented varied. Specifically, CNN highlighted victims’/survivors’ powerful voice whereas E! and FOX News highlighted Cosby’s support from the black community, celebrities and co-stars. Additional results, discussion and future directions follow.
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Critics and creative workers have recently highlighted the lack of women working in British television comedy. Through thematic analysis of interviews with British television comedy professionals, this article explores how women talk about their work and their position within the industry. Outlining the specific industrial contexts within which female comedy professionals work, the article examines institutionalised gender norms and practical impediments which the interviewees' responses reveal, while also exploring the institutional and personal initiatives which they have developed to address these problems.
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This qualitative investigation seeks to identify the sociocultural determinants and psychoemotional ramifications of essentialist gender scripting on female employees in a sexualized work environment (SWE), such as a comedy club. Sexualized work environments incorporate work and sexuality and exist on a continuum according to the frequency and intensity of the sexual economic exchange that takes place within them. In this study, interviews were conducted with 13 female employees at a comedy club in Southwest Michigan to explore the social construction of female sexuality in such an environment.