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Livro Os Sentidos Do Humor PDF
Livro Os Sentidos Do Humor PDF
Os sentidos do humor:
possibilidades de análise do cômico
São Paulo - SP
Verona
2016
_________________________________________________________
S482
Os sentidos do humor: possibilidades de análise do cômico /
organização de Lucía Aranda, Thaís Leão Vieira.
1.ed. – São Paulo: Verona, 2016.
Formato: epub
ISBN: 978-85-67476-25-4
CDD 790
CDU 793
_________________________________________________________
Índice para catálogo sistemático:
1. Humor 790
Prefácio
Humor and the Framing of the Public Sphere and Public Opinion
in Portugal (1797-1834)
João Pedro Rosa Ferreira
Lucía Aranda
Humor e Política
Hasta el último tercio del siglo XIX, las fallas no eran una fies-
1 – Los inicios
Referências Bibliográficas
Kant
Introdução
A comicidade da personagem
A comicidade da linguagem
Finalmente
Referências Bibliográficas
Direct Memes
Picture of Modified
Headline Subtitles Headers Other
EPN Picture
KILLING No No
1 Yes No
MEXICO change change
RAPING No No
2 Yes No
MEXICO change change
SAVING
Yes
MEXICO
(Mickey No
3 FROM Deleted Yes
Mouse change
BEING
ears)
FREE
Yes
SLAVING No (Hitler No
4 Yes
MEXICO change mousta- change
che)
Yes
SAVING No (drawings No
6 Yes
MEXICO change of Exxon change
and Shell)
Partial
“SAVING Yes (made
Change No
7 MEXI- Yes into a
“By the change
CO” puppet)
Truth”
SAVING
WALL
No Face No
8 STREET/ Yes
change Changed change
SAVING
MEXICO
SAVING No No
9 Yes No
MEXICO change change
VEN-
DIENDO
No Yes (face With a No
10 MEXICO
change only) wig change
(Selling
Mexico)
¿who is
Chamuco
SAVING A diffe-
Yes No logo and
11 MEXICO Deleted rent pic of
(body) change creator’s
from this him
signature
asshole?
Las tonte-
SAVING No Yes A cartoon No rias de @
12
MEXICO change (body) face change Vampipe
and logo
Six
No No
14 memes Yes Various
change change
together
PENDE-
JO DE
No No
15 MEXICO Yes No
change change
(Mexico’s
asshole)
Más de
medio
país sabe
que es un
Delin-
cuente,
ladrón,
asesino
narcotra-
ficante, Time lo
pendejo y declara
traidor a “Salvador
la patria de Méxi-
16 (More Deleted Yes No co” (Time
than half declares
the coun- him “the
try knows Savior of
that he is Mexico”)
a Thief,
robber,
assassin,
drugde-
aler, as-
shole and
a traitor
to the
country)
Fucking
Mexico
No No
18 (Saving Yes No
change change
was cros-
sed out)
Fucking No No
19 Yes No
Mexico change change
Para pen-
dejo no
se estudia
en la
VEN-
república
DIENDO
No mexicana
20 MEXICO Yes No
change (You
(Selling
don’t go
Mexico)
to school
to be
asshole in
Mexico)
Yes (car-
SLAYING No Yes No
21 toonish
MEXICO change (body) change
face)
ROB-
22 BING Deleted Yes No Deleted
MEXICO
PARTIAL
CHAN-
GE:
HOW
ENRI-
QUE
PENA
NIETO”S
THANK
SWE-
YOU No
24 EPING Yes No
FOR THE change
RE-
OIL
FORMS
HAVE
TAKEN
MEXI-
CO 70
YEARS
TO THE
PAST
SAVING
MEXICO No No
25 Yes No
(Crossed change change
out)
JODIEN-
DO
No No
26 MEXICO Yes No
change change
(Fucking
Mexico)
A rope
SAVING
27 Deleted Yes around Deleted
MEXICO
his neck
A wo- Quick
SELLING No No
28 Yes man’s legs Memo
MEXICO change change
are added Logo
LOS
MEXI-
CANOS
DEJAN
QUE
ESTE
A cartoon
HOM-
of EPN
30 Deleted No BRE LOS
replaces
TIME
his pic
(Me-
xicans
allow this
man to
rip them
off )
Face-
A cartoon
book/ No
31 Deleted No replaces
Niunvo- change
his head
toalPRI
WITH
“ROSA
DE GUA-
With the
DALU-
SAVING Yes (face body of No
32 PE” AND
MEXICO only) catholic change
CRAPPY
virgin
TELE-
NOVE-
LAS
WITH
“ROSA
With
DE GUA-
the body
DALU-
SAVING Yes (face of Jesus No
33 PE” AND
MEXICO only) and a TV change
CRAPPY
Network
TELE-
Logo
NOVE-
LAS
El Payaso
His face is
del Año
Yes (face painted as No
34 (The
only) a creepy change
clown of
clown
the year)
A minor
SAVING
36 Deleted No peasant Deleted
MEXICO
worker
A woman
with
a gun
SAVING represen-
37 Deleted No Deleted
MEXICO ting self-
-defense
groups in
Mexico
An old
woman
… DE
with
PEÑA
a gun
SAVING NIETO March 8,
38 No represen- Deleted
MÉXICO (from 2009
ting self-
Peña
-defense
Nieto)
groups in
Mexico
THE ME-
XICAN
Infras-
TELE-
An old truchure
NOVELA
man (Insfras-
BY TELE-
39 Deleted No showing truc-
VISA
his midd- ture) /
AND
le finger Calderon
WA-
Return
SHING-
TON
Chart 1
Referências Bibliográficas
1 – Introducción
2 – Marco teórico
3 – Análisis de la muestra
3.1 – La Nación
3.2 – Página/12
4 – Conclusiones
Referências Bibliográficas
Alberto Villamandos
University of Missouri-Kansas City17
Carmina está sufriendo una mala racha: a una hija que ha per-
dido el empleo y un marido que sufre del corazón, se une el robo de
un importante número de jamones que iba a vender en Navidad. Por
si fuera poco, “el señor del frac” o recaudador de deudas, la figura
popular surgida en la crisis de los noventa y que materializa la pará-
lisis de la economía, visita la venta poniendo en evidencia la precaria
situación del negocio y la familia. Ante esta situación desesperada, la
protagonista debe hacer valer su ingenio. Como “el Lute”, Carmina se
nos aparece como una víctima de la desigualdad y de una violencia
sistémica que se filtra por medio de microagresiones: la arbitrarie-
dad de una empresa que despide a su hija; la delincuencia común en
un contexto de degradación del tejido social; el abuso policial hacia
Basilio, un hombre discapacitado bajo el cuidado de la protagonista.
Como el pícaro literario, esta debe superar los obstáculos con inge-
nio y al mismo tiempo disimulo.
Referências Bibliográficas
Humor e Representações
Sociais
Paulo Ramos23
Tradição importada
Nacionalização e popularização
Difícil precisar uma data de estreia das tiras cômicas nos di-
ários brasileiros. Há registros de que elas circulavam nos periódi-
cos jornalísticos desde a década de 1920. O jornal “O Globo”, do Rio
de Janeiro, por exemplo, publicava em 1926, numa de suas páginas,
uma tira publicitária da empresa de lâmpadas Edison- Ideal (SILVA,
2010).
Leitores adultos
Mídias Virtuais
Nota-se, por meio dos exemplos, que uma mesma série pode
apresentar formatos variados, conforme os interesses do autor. Tra-
ta-se de uma maleabilidade inexistente nas mídias impressas, que
dependem de tamanhos fixos e regulares para a circulação das tiras.
Considerações Finais
Referências Bibliográficas
Sírio Possenti24
Ana Cristina Carmelino25
Referências Bibliográficas
Anna Gonzalez30
I refer to Spain in this paper for two reasons. The first is the
emotional connection I have with this country (where I was born),
which influences my artwork. The second is the Spanish historical
memory that represents the frustration of a silenced tragedy, which
has personally affected many generations on a psychological level.
Historically, Spain has had many dark periods. These experiences
across generations have left in its people a predilection for a dark
sense of humour, with satire being a very familiar part of the Spanish
character. Consequently, this kind of satirical humour has a moral
base, a denouncement not without a burlesque tone.
The well-known artist Francisco Goya was one of the best ex-
ponents of Spanish humour in art; his work shows a satirical tradi-
tion of attacking a corrupted and ignorant society that was based on
the tyranny of control. Two of his prints from the series Los Capri-
chos, which comprise eighty plates with text, act as excellent exam-
ples of this. Many of their titles are self-explanatory. Ya Tienen Asien-
to (fig. 1), which means both ‘seat’ and ‘judgment’, shows how certain
women worried only about their physical beauty, which made them
vulnerable to men’s mockery. Goya depicts these women with inver-
ted chairs on their heads, implying that they think with their bot-
toms (i.e., body) rather than with their minds.
The next print, Los Chinchillas (fig. 2), alludes to the ignorance
and stupidity of certain people. The padlocks and the holding of a
rosary (in reference to religion) and a sword (in reference to vio-
lence or war) strongly indicate the impossibility of reasoning with
these kinds of individuals. The title makes reference to an animal,
the ‘Chinchilla’, considered a lazy animal in popular Spanish sayings,
and documented as part of Goya’s comments in a manuscript held at
the Prado Museum.
Referências Bibliográficas
Introduction
What does one talk about when one talks about humor? For
practical purposes, humor is considered here in the widest sense of
comic amusement, including joke, funny story, jest, witticism, ridi-
cule, spoonerism, pun, farce, foolery, facetious remark, playful ex-
change, sarcasm, irony or satire – “any message intended to produce
a smile or a laugh” (BREMMER; ROODENBURG, 1997, p. 1). Posi-
ting humor as a social and cultural phenomenon (LE GOFF, 1997,
p. 40), approached here from a multidisciplinary perspective – with
history profiting from the help of linguistics (ATTARDO, 1994, pp.
95 and 273ff; ATTARDO; RASKIN, 1991, pp. 293-347) – this paper
intends to sustain that it played a role in the framing of the public
sphere and of public opinion in Portugal during the transition from
Absolute Monarchy to Liberalism. A period when it became espe-
cially conspicuous – and deafening noisy – “man’s emergence from
his self-imposed nonage” (KANT, 1784, apud PEREIRA, 1984, p.
161), by way of Kant’s threefold concern, mainly the “key concept of
sociability” (PEREIRA, 1984, p. 155).
The sentence Vox populi, vox Dei (“People’s voice, God’s voi-
ce”), quoted through the centuries in order to justify common opi-
nion, was written in 798 by Alcuin of York in a letter to Charlemagne
– meaning exactly the opposite: the Abbot of Tours was urging the
Frankish emperor to ignore those who claim that the voice of the
people is the voice of God, since “the turbulence of the multitude is
always close to folly” (apud KNOWLES, 1999, p. 10). As for Thomas
Aquinas (2000, pp. 1190-1191), he warns that what is considered
good in the opinion of wise and spiritual men may not be so consi-
dered in the opinion of many, at least of those who are dominated by
carnal inclinations.
Humor is also a weapon for those who use and abuse satire,
sarcasm and vulgar language as a tool of their political agenda, such
as José Agostinho de Macedo36.
Referências Bibliográficas
Laura Areias
CLEPUL, Universidade de Lisboa
Dedicatória
https://www.youtube.com/watch?v=U5ESd-1wu08
Referências Bibliográficas
Manuela Romo40
Universidad Autónoma de Madrid
Producto
Persona
Situacion
Referências Bibliográficas
Língua e Linguagem
Marsalee Breakfield41
Double Entendre
“High and subterrane lady.” ‘No,’ said the barber, ‘not sub-
terrane, but superhumane, or sovereign lady.’(JARVIS, 1992,
p. 211)
“High and sufferable lady.” “He would not have said suffera-
ble,” the barber corrected him; “it must have been sovereign
lady or something of that sort.” (PUTNAM, 1949, p. 215)
“High and sullied lady.” “It wouldn’t,” said the barber, “say
sullied, but supreme or sovereign lady.” (GROSSMAN, 2003,
p. 210)
In the source text, Pedro uses archaic words and colloquial ex-
pressions that mark him as a rustic and it is clear that he understands
the meaning of the words that he is using. The majority of the trans-
lators choose translations that maintain a similar image of Pedro.
However, Cohen and Lathrop both choose translations that make
Pedro seem more foolish by having him use words that he doesn’t
understand and don’t fit within the context. This changes an aspect
of Pedro’s character, but increases the humor of the interaction in the
target language.
Translating Sound
Vulgarity
In chapter 29 of Part II, don Quijote and Sancho have just left
their animals on the side of the river and boarded ‘the enchanted
bark’ to sail the river in search of adventure:
The word play here is with the words compúto, Ptolomeo, and
cosmógrafo, which Sancho interprets as puto, gafo, —”un enfermo de
cierto genero de lepra muy malo” (COVARRUBIAS, 1611)—, and
meón43, or meo. This is an example of vulgar humor that is impossible
to translate directly because the words do not exist in a similar form
in English.
Shifting Strategies
In chapter 41 of Part II, don Quijote and Sancho are with the
Duke and Duchess who have devised a myriad of ‘adventures’ for the
duo. One such adventure involves mounting a wooden horse, Clavi-
leño. Don Quijote thinks that this would be a good time for Sancho
to give himself some lashes in the effort to free Dulcinea from her
enchantment, but Sancho says that he will tend to this later. Don
Quijote replies:
Specifically, there are two types of word play in this case: the
play between verídico and verde, and the play between the color
words, verde, moreno, and mezcla. The translators can be divided into
two groups, those who attempt to maintain the color word play, and
those who do not.
Conclusion
Referências Bibliográficas
Francisco Ocampo
Alicia Ocampo
University of Minnesota
Introducción
Hipótesis y datos
Análisis
Conclusiones
Apéndice
Convenciones para la transcripción
• Los números y las letras que aparecen con los ejemplos indican
su ubicación en el corpus.
Gringo Spanish
Linguistic misunderstandings
Thus, María, angrily responds, ‘You are the tamed bull’, again
defying the seeming insult and positioning herself as an empowered
woman.
Conclusion
Referências Bibliográficas
Joanna Wilk-Racięska51
Universidad de Silesia, Katowice, Polonia
Y, por fin, la última viñeta nos muestra las Reinas Magas co-
mentando la visita:
Referências Bibliográficas
For all three of the Latin American authors studied here, to de-
-story or de-authorize, is key to opening the novelistic spaces for new
versions, written by women who transgress boundaries. Anacreonte,
the guardian angel of the La ley del amor’s relentlessly capricious fe-
male protagonist remarks, “Being a guardian angel is not at all easy.
But being Anacreonte, Azucena’s guardian angel, is really a bitch”
(ESQUIVEL, 1995, p. 14).
Can the space of science fiction ever be about the future? An-
gélica Gorodischer, Kalpa Imperial, declares that it is not. She says,
taking inspiration from Umberto Eco’s This is Not the End of the Book
(CARRIERE, 2012), that “when we speak of the future, we are really
speaking of the past” (GORODISCHER, 2011). Ironically, and my-
thically, Gorodischer sets her novel not in history, but in a “time that
never was,” and the English translation of the novel picks up that
idea in the subtitle: Kalpa Imperial: The Greatest Empire That Ne-
ver Was (GORODISCHER, 2003). Yet, and one might expect, social
commentary inspired by the past and present abound.
The storyteller insists, with the same air of authority, that his
versions of the past are superior: “We storytellers who sit in the town
squares or in tents to tell old tales, only we can picture what he was
like” (p. 14). He asserts that he has a conceptually superior view,
because he has analyzed all the facts. “We may ask ourselves” he says,
but then he corrects himself, “—ask yourselves, because I’ve done it
already and come up with the answer” (p. 6), but he also asserts that
he has the most interesting of the versions available. “Well, well, [the
storyteller remarks to the reader] each of you has an imagination;
not a very big one, or you wouldn’t need me; but you have one” (p. 6).
I was telling the history, the true history, not the fabrication
that got made up later . . . . I’d never seen the Great Empress.
How could I have? . . . . [O]bviously, storytellers don’t enter
the imperial palace. If one of them does, he isn’t a storyteller,
he’s a poet. (p. 109)
One can imagine that leaping back and forth from the 23rd
century to the present and back to the Conquest might require some
inventive modes of expression and transport, perhaps none quite so
exaggeratedly and humorously filled with narrative artifice as those
Esquivel has attempted in La ley del amor. To what end this dizzying
movement from one intercalated subgenre to another, from one
reincarnated life to another? We are left with the sense of circularity.
Travel, both forward and backward, must lead to syncretic structu-
res, ones that are informed synchronically across time, and across
kinds of discourse, over-stretching the idea of plasticity of the novel’s
polymer form. Azucena’s 14,000 lives must fuse, not only within her
story, but within the discourse of the story of humanity. For Esquivel,
authenticity is about the fusion of those disparate discourses, and
this affirmation of fusion is accompanied, yes, by a final orquestra
hit, and an amused narrative grin.
Discourse may only be authentic when one allows for the in-
finite, for the unexpected versions. Those unexpected versions take
humorous turns in the uncharted space, in the unruly language trans-
formations, and in the convuluted time travel of science fiction and
fantasy. They transpire not in what may happen in an unknown fu-
ture, but rather of what has already been told, in order to return and
to recall, as Saturnina’s aymara community testifies—to an Andean/
Incan view, as Azucena in La ley del amor returns to the Conquest
and the storyteller in Kalpa Imperial to past empires. But they also
occur in what is being told in the present—testimonies of women
who playfully expose shadows of the past, who authorize their own
Referências Bibliográficas
Riso e Literatura
Steven L. Driever67
Conclusions
Referências Bibliográficas
AARONS, Debra. Jokes and the Linguistic Mind. New York: Rout-
ledge, 2012.
BENNETT, Ira E. History of the Panama Canal. Washington, D. C.:
Historical Publishing Company, 1915.
BISHOP, Joseph Bucklin. The Panama Gateway. New York: Charles
Thomas Faye70
Université de Limoges (CeReS)
a. Transposiciones diegéticas :
“¿Es que no te das cuenta de lo que cuesta una vela hoy? […]
la luz se escapa. […] Si nos ven con él [el Cid] nos arrancarán
la cabeza […] ¡Y perderemos toda nuestra hacienda!” (MC-
CAUGHREAN & MONTANER, 2000, p. 55)
b. (Re)escritura de la performancia :
Referências Bibliográficas
Bibliografía crítica :
Referências Bibliográficas
Louis Imperiale
University of Missouri-Kansas City93
Pues por eso es libre Roma, que cada uno hace lo que se le
antoja —dice Silvio al Autor—... si uno quiere ir vestido de
oro o de seda, o desnudo o calzado, o comiendo o riendo, o
cantando, siempre vale por testigo, y no hay quien os diga
mal hacéis ni bien hacéis... (XXIV: 129)
Referencias Bibliográficas
Lucie de Lannoy96
Introdução
Análise do poema
Conclusão
Esse foi o caminho que percorreu a sua escrita e que lhe per-
mitiu encarar a miséria da América, fazendo com que assumisse a
convicção de que a escrita nunca pode ser neutra. Desse modo, ele
vai se colocar cada vez mais a serviço da sociedade, transmitindo
uma visão crítica e vivendo também um espaço de solidariedade.
Isso fará com que ele diga: “A minha maior aspiração é a de eliminar
toda palavra de existência acessória... já que não se pode renunciar
às palavras! Acredito que a poesia possui um sentido histórico do
idioma e que às apalpadelas procura, com justeza, a sua expressão”
(apud CANDELA, 1992, p. 54)98.
98 Tradução feita pela autora deste artigo, no original: “Mi
mayor aspiración es la eliminación de toda palabra de existencia ac-
cesoria… ¡ya que no se puede renunciar a las palabras! Creo since-
ramente que la poesía posee un sentido histórico del idioma y que
Referências Bibliográficas
Anexos
César Vallejo
cadáveres.
sanado.
rosa.
te para el diálogo.
hombre?
en la vida!
en la vida!
dejarse en la vida!
AS JANELAS ESTREMECERAM
(...)
(...)
(...)
The Libro opens with a prose sermon that presents the text
as a didactic treatise on love—a handbook of sorts that will teach
the careful reader valuable lessons about buen amor and loco amor.
Considered as a whole, the Libro walks a fine line between “Salvation
101” and “Sinning: the Manual,” and beyond the prologue awaits an
all-you-can eat buffet of genres and discourses: pseudo-autobiogra-
phical tales about the Archpriest’s failed love affairs, followed by de-
votional marian poetry, a debate on love with Don Amor himself,
beast fables, visionary narratives, an even allegorical food fight.
When the husband sees the ram with its “armas de prestart,” he
correctly suspects his wife’s infidelity and demands an explanation.108
Gazing down at the painting of the horned beast on her abdomen,
she explains to her husband matter-of-factly that, during the course
of two full years, naturally the little lamb would grow up: “¿En dos
anos petid corder non se fazer carner? / Vos veniéssedes tenprano e
trobaríades corder.”109 Had he really wanted to see his little lamb as
he had painted it, he should have returned sooner.
Let us deal first with the substitution humor related to the swi-
tching of the images on the wife’s abdomen. The horned ram that
takes the place of the little lamb is, of course, comic beyond its mere
essence as a substitution: it is at once a literal and figural representa-
tion of the cuckolding on which the action of this fabliau/exemplum
is centered. Literal and figurative. This use of allegory is unique for a
number of reasons. In effect, “Pitas Payas” turns allegorical signifi-
cation on its head by transforming the figurative into the literal, and
then back again. What is at once fascinating and hilarious about the
humor surrounding the lamb/ram images in “Pitas Payas” is that the
substitution of the images that drives the comic climax aligns per-
fectly with the replacement of the figural with the literal (rather than
the other way around).
Referências Bibliográficas
Prefácio