The Social And Political Function Of Humor In The Arabic Nawadir Works
Abstract
Humor and comedy have drawn attention of some authors, scholars and philosophers from early human history. However, this topic has not been discussed sufficiently in early times. When looked at works done in Arabic language and literature, it can be argued that this field is not popular enough both among people and in the academic circles.
Today especially after development of social sciences some scholars have realized the shaping role of humor in human values and thoughts. In this manner these scholars argue that humor is a distinctive character of human.
Humor, in addition to laughing, can be used as an instrument of criticism of societal opposition. Sharp tongue in terms of impact on human and society can be used in order to show meaninglessness or wrongness of a situation in a very effective way. For this reason it can be argued that humor is communicative language. This form of wording the more it covers of different spheres of society the more it becomes a communicative language. The usage of humors an instrument which it can unify, divide and classifies individuals on basis of an hierarchy points to a societal meaning.
All social issues at the same time are humorous one. Humor which abstracts societal issues reveals their highlights. All these show that the humorist is not powerless when compared with the ruler that holds the rein of power. However, in a legal context humorist is not equal with the ruler in terms of sanction and power, but typical power of humor can sometimes lead to the same outcomes.
The liberating impact of humor easily can be observed in the political arena. Thus, a humorous person cannot be suppressed totally by a restrictive government. Because the talent of laughing at strange things not practically but theoretically makes humorous person superior and it also supplies him/her with the self-confidence.
When looked at both the word iqtidar and Latin rooted power it can be observed that the impact of humor is not only limited to political sphere but it is an effective instrument in all spheres of life especially in relationship between powerful and powerless. In other words, humor is like silent scream and it in order to point to the problems assaults the ruling powers
There is almost a consensus that the main function of humor is to put pressure on the power. This issue can show explicitly the societal function of humor. Thus, for the humorist political force is mostly the main representative of the power. Moreover, sometimes a landlord, a boss, a rich bourgeois, a manager or a state official who symbolize the power can be an element of humor. Regarding to oppressed and oppressor humorist is generally the representative of oppressed and he/she chooses his/her side explicitly for the oppressed.
There are two different subjects in classical Nawadir works; The first one is humorous elements related to state officials’ behaviors. The second one is some anecdotes which used as propaganda by loyal followers of the rulers. When looked at these works it can be observed that there are totally or partly imaginary narratives which fictionalized by scholars, poets and humorists. It can be said that this issue points to the authenticity of humor.
Apart from politicians there are some other ones that use humor as an instrument. For instance, there are anecdotical reports related to some important characters which have high value of humor especially in competition of superiority among nations
Humor as non-aggression treaty among parties can give individual the ability to criticize and give an acid remark even in serious issues. In light of historical resources, it can be said this method which is used by almost all social status holders have paved the way for protests of rulers which can go mostly unpunished. This shows the ability of humor which can reduce the anger and reaction of statesmen when it is used properly.
As a conclusion it can be argued that humor is to bring joy to human life. When it comes to power it means authority and its traditional understanding of an administration which is within context of rules and principles that intimidates individuals by threat of punishment. When looked at from this perspective bringing humor and politics creates a social inharmoniousness. Despite the fact that politics naturally points to serious things and humor to entertainment but both are products of the same societal mindset. Humor as a natural phenomenon like politics even both together as two phenomena which point to universality of emotion and pleasure rise from society and they evolve in society. The class of rulers like all other social sectors which influence society is also a subject of humor. Because humor can exhibit the inaccessible authority with its sleepwear and house shoes even it can present it nakedly to public. For this reason, when looked at history of our region from perspective of humor, it can be said that humor can supply the researchers with favorable opportunities both politically and literarily.
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Arap Nevâdir Eserleri Örnekliğinde Mizahın Toplumsal Ve Siyasal İşlevi
Abstract
Mizah sanatı aslında insanın yaratılışından beri kendisine bahşedilen fıtri bir yeteneğe işaret etmektedir. Bu nedenle de yüzyıllardır çok sayıda bilim dalının konusu olmuş ve bilim adamlarının dikkatini celp etmiştir. Bununla birlikte mizah konusu telif eserlerde ciddiyet kaygısıyla hak ettiği düzeyde işlenmemiştir. Nitekim ilk ve orta çağlarda bu konu bugüne kadar Arap Dili ve Edebiyatı alanında yapılmış olan çalışmalara göz atıldığında, bu sahanın insanlar tarafından yeterince tanınmadığı anlaşılmakta, bunun bir sonucu olarak da, ne akademik çevrelerde ne de popüler kültürde söz konusu alana dair makul bir ilgi ve alakanın oluşmadığı görülmektedir.
Tarihin seyri içerisinde talihsiz addedilebilecek bu durum bir nebze olsun dönüşüme uğramış ve son yıllarda insan davranışlarıyla ilgili araştırmaların çerçevesinin genişlemesiyle bazı bilim adamları mizahın insanların görüşlerini, değerlerini ve düşüncelerini ifade etmedeki rolünün farkına varmışlardır.
Mizah, gülme tepkisinin yanında eleştiri, saldırı ve kimi zaman savunma gibi hususları da devreye sokmak suretiyle toplumsal muhalefet konusunda daha işlevsel hale getirilebilir. Keskin ve sivri bir dil ve aynı zamanda, bir durumun saçmalığını, yanlışlığını belki dolaylı ama etkili bir şekilde dile getirme biçimi olmuştur. Dolayısıyla mizah asli anlamda, insan ve topluma yönelik vurgusuyla, bir çeşit iletişim dilidir. Böylece toplumsal bir olay veya durum karşısında insanları kenetleyen, ilişkileri geren, ayrıştıran, birleştiren, belli bir hiyerarşi içinde tasnif eden bir unsur olarak mizahın kullanım biçimleri toplumsal bir anlama işaret eder. Bu nedenle mizahın toplumsal bir varlık olan birey üzerindeki özgürleştirici etkisini belki de en açık olarak görebileceğimiz alan politikadır.
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