Beyond the Punchline: Exploring Social Commentary and Theorizing in Stand-Up Narratives


Galiba Zahid, University of Alberta

“But, the bright side is because we gave you cinnamon we get to feel part of your process, you know what I mean? At least now you know that Muslims and Hindus gave you that Christmas spirit. Cinnamon! Yeah, that came from us, guys. Those things Santa Claus was whipping? They were brown but they werent reindeer. That wasnt Rudolph, that was Rajesh…..” (Das, 2020: 00.38.12-40.01.64). Previous research examined stand-up comedy as a type of rhetorical argument, explored within the context of performative art and discourse, and as an object to qualitative inquiry to understand the culture and work surrounding stand-up. I situate stand-up comedy as a unique form of narrative and theorizing discourse, challenging traditional perspectives that view it solely as a medium for art or entertainment. Through a combination of storytelling, wit, and observational humour, stand-up comedians engage with their audience by providing social commentary. I explore the role of stand-up comedy, particularly focusing on non-White bodies, the marginalized, and the colonized, in fostering endurance, resistance, and social commentary. My exploration centers around an analysis of Indian stand-up comedian Vir Das’s Netflix Special Vir Das For India- a stand-up narrative on the history of India, its people, and the relationship between India and the Global West. Drawing primarily from post-colonial literature by scholars such as Patricia Hill Collins, Barbara Christian, Indigenous scholar Dian Million, and Indian scholar Poulomi Mitra, I illustrate how stand-up comedy, with its distinctive narrative structure and humour, serves as a powerful tool for social theorizing. Christian and Collins highlight that people of colour have always theorized in ways distinct from Western abstract logic, often through narratives, stories, and proverbs. Million posits storytelling as a form of social theorizing, emphasizing an Indigenous inclination to connect diverse experiences. Mitra explains the Bengali concept of "Adda," a free-flowing, casual conversation with intellectual significance that fosters connections and community engagement. Stand-up transcends storytelling for marginalized and colonized bodies; it is a dynamic dialogue connecting experiences through punch lines and stories to present narratives charged with political significance. This theoretical essay, essentially a decolonial project, reflects my conscious effort to cite and draw from the knowledge of non-White and non-Western scholars. I deliberately build extensively on non-White theory, creating resisting knowledge projects that bring together ideas from various knowledge sites with distinct histories of critical theorizing. Traditionally, stand-up comedy has included jokes and routines that mock others, often containing sexist, racist, and discriminatory content. While this is characteristic of comedy, there are openings for subversion in the directions of gender justice, anti-racist, and anti-colonialist movements. The form of stand-up that weaves together storytelling, social commentary, and expressive language to craft comedic narratives has been labelled "post-comedy" or "anti-comedy." The problem with labelling certain stand-ups as post-comedy or anti-comedy lies in creating two distinct categories: one for frivolous jokes aimed solely at eliciting laughter and another for narrative, theoretical, and discursive jokes. However, to varying degrees, all stand-up is political, narrative and theoretical. Tensions over what the audience finds humorous not only showcase the comedians skill but also reflect societal acceptance. Thoroughly examining stand-up narratives, punch lines, and emotional cues reveals hidden social theories and explores how humour shapes audience beliefs. This redefinition positions stand-up comedy as a distinctive form of narrative and theorizing discourse, challenging norms, amplifying marginalized voices, and providing alternative narratives for endurance. Taking stand-up seriously opens doors in the theorizing landscape, fostering the development of theories within jokes, performances, and storytelling, offering new, engaging, and entertaining avenues for non-violent resistance and endurance.

This paper will be presented at the following session: