Rabbi Simcha Weinstein grew up in England. As a short fellow, he waited for his growth spurt. That never happened, so to avoid the anti-Semitism he confronted, he became funny. He later turned that humour into his own stand-up and wrote a book describing how Jewish humour has changed in the 21st century and how comedians like Sacha Baron Cohen, Sarah Silverman and Jon Stewart now use the old taboos to get lots of laughs.

Is laughter essential to Jewish identity? Do Jews possess special radar for recognizing members of the tribe? Since Jews live longer and make love more often, why don't more people join the tribe? "More deli than deity" writer Nancy Kalikow Maxwell poses many such questions in eight chapters--"Worrying," "Kvelling," "Dying," "Noshing," "Laughing," "Detecting," "Dwelling," and "Joining"--exploring what it means to be "typically Jewish." While unearthing answers from rabbis, researchers, and her assembled Jury on Jewishness (Jewish friends she roped into conversation), she--and we--make a variety of discoveries. For example: Jews worry about continuity, even though Rabbi Mordechai of Lechovitz prohibited even that: "All worrying is forbidden, except to worry that one is worried." Kvell-worthy fact: About 75 percent of American Jews give to charity versus 63 percent of Americans as a whole. Since reciting Kaddish brought secular Jews to synagogue, the rabbis, aware of their captive audience, moved the prayer to the end of the service. Who's Jewish? About a quarter of Nobel Prize winners, an estimated 80 percent of comedians at one point, and the winner of Nazi Germany's Most Perfect Aryan Child Contest. Readers will enjoy learning about how Jews feel, think, act, love, and live. They'll also schmooze as they use the book's "Typically Jewish, Atypically Fun" discussion guide.

"Proceedings of the twenty-second annual symposium of the Klutznick Chair in Jewish Civilization - Harris Center for Judaic Studies, October 25-26, 2009" -- P. [i].

It is no coincidence that presidential candidates have been making it a point to add the late-night comedy circuit to the campaign trail in recent years. In 2004, when John Kerry decided it was time to do his first national television interview, he did not choose CBS’s 60 Minutes, ABC’s Nightline, or NBC Nightly News. Kerry picked Comedy Central’s The Daily Show. When George W. Bush was lagging in the polls, his appearance on the David Letterman Show gave him a measurable boost. Candidates for the 2008 presidential election began their late-night bookings almost as soon as they launched their campaigns. How can this be? The reason is that polls have been consistently finding that a significant number of Americans—and an even larger proportion of those under the age of thirty—get at least some of their “news” about politics and national affairs from comedy shows. While this trend toward what some have called “infotainment” seems to herald the descent of our national discourse—the triumph of entertainment over substance—the reality, according to Russell L. Peterson, is more complex. He explains that this programming is more than a mere replacement for traditional news outlets; it plays its own role in shaping public perception of government and the political process. From Johnny Carson to Jon Stewart, from Chevy Chase’s spoofing of President Ford on Saturday Night Live to Stephen Colbert’s roasting of President Bush at the White House Correspondents Dinner, Strange Bedfellows explores what Americans have found so funny about our political institutions and the people who inhabit them, and asks what this says about the health of our democracy. Comparing the mainstream network hosts—Jay, Dave, Conan, and Johnny before them—who have always strived to be “equal opportunity offenders” to the newer, edgier crop of comedians on cable networks, Peterson shows how each brand of satire plays off a different level of Americans’ frustrations with politics.

This lighthearted and eye-opening book explores the role of comedy in cultural and political critiques of American society from the past century. This unprecedented look at the history of satire in America showcases the means by which our society is informed by humor—from the way we examine the news, to how we communicate with each other, to what we seek out for entertainment. From biographical information to critical reception of material and personalities, the book features humorists from both literary and popular culture settings spanning the past 100 years. Through its 180 entries, this comprehensive volume covers a range of artists—individuals such as Joan Rivers, Hunter S. Thompson, and Chris Rock—and topics, including vaudeville, cartoons, and live performances. The content is organized by media and genre to showcase connections between writers and performers. Chapters include an alphabetical listing of humorists grouped by television and film stars, stand-up and performance comics, literary humorists, and humorists in popular print.

Defines the distinctive field of Jewish cultural studies and its basis in folkloristic, psychological, and ethnological approaches. Jewish Cultural Studiescharts the contours and boundaries of Jewish cultural studies and the issues of Jewish culture that make it so intriguing—and necessary—not only for Jews but also for students of identity, ethnicity, and diversity generally. In addition to framing the distinguishing features of Jewish culture and the ways it has been studied, and often misrepresented and maligned, Simon J. Bronner presents several case studies using ethnography, folkloristic interpretation, and rhetorical analysis. Bronner, building on many years of global cultural exploration, locates patterns, processes, frames, and themes of events and actions identified as Jewish to discern what makes them appear Jewish and why. Jewish Cultural Studiesis divided into three parts. Part 1 deals with the conceptualization of how Jews in complex, heterogenous societies identify themselves as a cultural group to non-Jews and vice versa—such as how the Jewish home is socially and materially constructed. Part 2 delves into ritualization as a strategic Jewish practice for perpetuating peoplehood and the values that it suggests—for example, the rising popularity of naming ceremonies for newborn girls, simhat bat or zeved habat, in the twenty-first century. Part 3 explores narration, including the global transformation of Jewish joking in online settings and the role of Jews in American political culture. Bronner reflects that a reason to separate Jewish cultural studies from the fields of Jewish studies and cultural studies is the distinctiveness of Jewish culture among other ethnic experiences. As a diasporic group with religious ties and varying local customs, Jews present difficulties of categorization. He encourages a multiperspectival approach that considers the Jewish double consciousness as being aware of both insider and outsider perspectives, participation in ancient tradition and recent modernization, and the great variety and stigmatization of Jewish experience and cultural expression. Students and scholars in Jewish studies, cultural studies, ethnic-religious studies, folklore, sociology, psychology, and ethnology are the intended audience for this book.

"A guide to dating, self-worth & becoming the main character of your life"--Jacket

Smart phones, tablets, Facebook, Twitter, and wireless Internet connections are the latest technologies to have become entrenched in our culture. Although traditionalists have argued that computer-mediated communication and cyberspace are incongruent with the study of folklore, Trevor J. Blank sees the digital world as fully capable of generating, transmitting, performing, and archiving vernacular culture. Folklore in the Digital Age documents the emergent cultural scenes and expressive folkloric communications made possible by digital “new media” technologies. New media is changing the ways in which people learn, share, participate, and engage with others as they adopt technologies to complement and supplement traditional means of vernacular expression. But behavioral and structural overlap in many folkloric forms exists between on- and offline, and emerging patterns in digital rhetoric mimic the dynamics of previously documented folkloric forms, invoking familiar social or behavior customs, linguistic inflections, and symbolic gestures. Folklore in the Digital Age provides insights and perspectives on the myriad ways in which folk culture manifests in the digital age and contributes to our greater understanding of vernacular expression in our ever-changing technological world.

In this book, Curt Hersey explores the history of U.S. media, demonstrating how news parody has entertained television audiences by satirizing political and social issues and offering a lighthearted take on broadcast news. Despite shifts away from broadcast and cable delivery, comedians like Samantha Bee, Michael Che, and John Oliver continue this tradition of delivering topical humor within a newscast format. In this history of the television news parody genre, Hersey critically engages with the norms and presentational styles of television journalism at the time of their production. News parody has increasingly become part of the larger journalistic field, with viewers often turning to this parodic programming as a supplement and corrective to mainstream news sources. Beginning in the 1960s with the NBC program That Was the Week That Was, the history of news parody is analyzed decade by decade by focusing on presidential and political coverage, as well as the genre’s critiques of television network and cable journalism. Case studies include Saturday Night Live’s “Weekend Update;” HBO’s Not Necessarily the News; Comedy Central’s original Daily Show, The Daily Show with Jon Stewart, and The Colbert Report; and HBO’s Last Week Tonight with John Oliver. Scholars of media history, political communication, and popular culture will find this book particularly useful.

This is a book about the meanings we make out of pain. The greatest surprise I encountered in discussing this topic over the past ten years was the consistency with which I was asked a single unvarying question: Are you writing about physical pain or mental pain? The overwhelming consistency of this response convinces me that modern culture rests upon and underlying belief so strong that it grips us with the force of a founding myth. Call it the Myth of Two Pains. We live in an era when many people believe--as a basic, unexamined foundation of thought--that pain comes divided into separate types: physical and mental. These two types of pain, so the myth goes, are as different as land and sea. You feel physical pain if your arm breaks, and you feel mental pain if your heart breaks. Between these two different events we seem to imagine a gulf so wide and deep that it might as well be filled by a sea that is impossible to navigate.