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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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Creative Industries in Canada is a foundational text that encourages students to think critically about creative industries within a Canadian context and interrogate the current state and future possibilities of the industry. While much of current creative industries literature concerns the United Kingdom, the United States, and Asia, this text captures the breadth of how Canadian industries are organized and experienced, and how they operate.This ambitious collection aims to guide students through the current landscape of Canadian creative industries through three thematic sections. “Production” collects chapters focused on how national discourses and identities are produced through creative industries and the tensions that exist between policy and media. “Participation” explores how we engage with these industries in different roles: as consumer, creator, policy-maker, and more. “Pedagogies” explores how education impacts inclusion and visibility in creative industries.Truly intersectional, Creative Industries in Canada provides students with practical industry knowledge and frameworks to explore the current state of the field and its future. With a broad application to many undergraduate programs, this text is a must-read resource for those pursuing media studies, arts management, creative and cultural industries studies, communications, and arts and humanities.
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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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Female comics say that the empowerment movement has been met with pushback, retaliation and mockery from male counterparts: “If you’re a woman who’s been harassed, if you just talk about what happened, people perceive you as being some ‘cancel culture’ advocate.”
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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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With the announcement of allegations of sexual harassment and sexual assault against beloved comedians, we ask, “Can one separate the art from the artist?” Comedians are supposed to bring audiences joy and laughter; however, this role is challenged when there is incongruity between the comic persona and the real-life misdeeds of comedians. We explore the rise of the #MeToo movement and the role of comedy in exposing as well as masking allegations against Bill Cosby, Louis C.K., Al Franken, and Aziz Ansari. Guided by disposition theory and disengagement models, findings reveal factors of race, gender, and personal relationships appear to influence comedians’ assessment of fellow comedians accused of sexual misconduct. Audience members also appear to experience moral disengagement.
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Cancel culture is a new phenomenon of public shaming, facilitated by social media. This type of public shaming is accepted due to the alleged transgression of those who are cancelled. Social understanding of cancel culture does not generally allow for redemption. Using the theoretical framework of Feminist Media Studies (Van Zoonen, 1994) and Media Framing Theory (Gitlin, 1980), this study reveals the media’s role and power in the cancelling process. This study utilized a mixed-methods approach of case study and text analysis of episodes from the pop culture and politics podcast, Keep It. The case study focused on podcast episodes pertaining to two comedians cancelled for allegations of sexual misconduct in the #MeToo era [Oct. 2017 – Present]: Aziz Ansari and Louis C.K. The study also provided comparative cases of other comedians and comedic actors who were cancelled. Findings add to our understanding of cancel culture and appropriate methods of redemption for those who are cancelled.
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An American comedian and actor who admitted to sexual misconduct will take the stage at a Winnipeg comedy club next week but not everyone is lining up for tickets.
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In this dissertation, I examine how double binds around sexuality and gender norms shape how women navigate sexual harassment and threats to their professional identities in stand up comedy and television writers’ rooms. I explain the ways the workplace dilemmas women confront are informed by race, sexuality, physical attractiveness, tenure, and relationship status.
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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.