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PaperclipPerfector  7d ago (text post)   24378 thread views

Culture War Roundup for the week of October 12, 2026

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Shane Gillis and the Limits of Credentialism
Comedy and the Limits of IQ Essentialism

Shane Gillis is being criticized for an SNL monologue joke about women wearing unseemly attire at the gym — this alone is totally uninteresting cw fodder — but the question of credentials got my attention. A number of the women offended at his joke have invoked their credentials to explain why Shane Gillis is obviously not a good comedian. A uniquely qualified student of comedy invokes her prestigious internship with a smirk to inform you that she knows about comedy. A graduate of comedy writing believes that her classes permit her to speak with haughty authority on comedy. A former working comic explains from a “craft perspective” why Shane Gillis’ joke didn’t work. Of course, none of these people have even vaguely approached the level of popularity of the critiqued comedian. For the sake of argument, let’s suppose that the foremost credentialed comedy expert in the world has made such a criticism: Harvard undergrad in writing, Princeton PhD in comedy studies, highly published in the highest-impact comedy studies journal. How seriously should we weigh the view of the credentialed against the comedian?

I am tempted to say that the credentialed should have zero weight added to their opinion due to their credentials alone. The only credential in comedy is whether you know how to make people laugh. It would be epistemically arrogant to think that “comedic authority” could ever be bestowed upon a person by way of credential when we barely know the origin and social purpose of comedy to begin with. I recently came across a cool study and overview of one set of theories on humor published last month (the intriguing bits in bold so you can skip through):

The Contents and Function of Humor Among Hunter-Gatherers

Adopting a view of humor as an evolved response to benign violations, I argue that four comic themes characterize most humor across cultures: pain and misfortune, sex and obscenity, the foreign, and the sacred. I propose that each of these themes are ultimately grounded in our evolved psychology as universal pressure points that humor can tap into. I review 745 descriptions of humor in the ethnographic record of the ten hunter-gatherer societies in the Probability Sample Files (PSF) within the Human Relations Area Files (HRAF) World Cultures database, finding support for my account. I discuss the relevance of these findings for our understanding of the evolution and function of humor, arguing that humor evolved to signal and reinforce interpersonal trust and affiliation through reciprocal play with benign violations of socially charged norms and boundaries.

the benign violation theory stipulates that the violations required for humor must have a negative valence, hence mild physical mishaps like slipping on a banana peel are considered humorous while purely positive incongruities (e.g., strokes of luck like winning the lottery) are not. For something to be humorous, it must be incongruous not with our expectations of how things usually are but rather with our normative sense of how they “ought” to be. In other words, it must be appraised as wrong, bad, or threatening.

Secondly, the benign violation theory stipulates that for such violations to elicit humor as opposed to purely negative emotions, they must ultimately be appraised as benignly non-worrisome (i.e., normal, harmless, or okay). This explains why mild physical mishaps are funny while serious violations like being diagnosed with cancer are not. For something to be humorous according to the benign violation theory, two appraisals must then co-exist: a benign appraisal and a violation appraisal. By specifying that the violations required for humor must have a negative valence and including the condition of benignity, the benign violation theory builds on the incongruity theory to more accurately differentiate what is humorous from what is not

While humor is often posited as uniquely human, social play is an activity engaged in by most mammals, with an evolutionary antecedent of human laughter manifested in the laughlike panting that accompanies the “play face” of many other great apes (van Hooff, 1972; Gervais & Wilson, 2005; Winkler & Bryant, 2021). In play, animals typically benignly violate each other’s physical boundaries through play fighting, wrestling, chasing, and the like (Aldis, 1975). Play signals like the play face here ensure that violations are understood as benign, preventing misunderstandings from escalating the play fighting into actual violence (Pellis & Pellis, 1996).

testing function, allowing individuals to assess the quality of their social relationships (Winkler & Cartmill, 2026). By imposing a mild cost on a target in the form of a benign provocation while closely monitoring the target’s response, the teasing great ape can glean information about how much the target values the relationship. Reciprocal teasing banter in humans has been proposed to fulfill a similar, elaborated function: By benignly provoking each other without either party taking offense, the participants are in effect saying, “We are close enough that we can say anything about each other” (Terrion & Ashforth, 2002:72). Starting with small provocations and gradually ratcheting up the offensiveness of teases can thus be a way to build a bond of trust.

The fact that teasing, the variety of humor that is not unique to humans, is the most common subtheme among hunter-gatherers, accounting for a majority of humor descriptions, suggests that it may have been the original form of humor. It is also the variety of humor that most resembles the rough-and-tumble play from which humor likely evolved, with the physical violations of play giving way to the more abstract interpersonal violations of teasing. Just as teasing may serve a bond-testing function in other great apes (Winkler & Cartmill, 2026), reciprocal teasing in humans can take on a more elaborate, ritualized form of the same function, with two parties teasing each other as a mutually recognized signal of the strength of their relationship (Haugh & Bousfield, 2012). Not taking offence to a teasing provocation (i.e., appreciating it as benign) requires and thereby signals interpersonal trust.

Attempting humor by violating any norm ascribed social weight, not just interpersonal ones, requires and thereby signals trust that the recipient will interpret it as benign instead of malign. If the recipient responds by appraising it as benign and laughing, that signals reciprocal trust. For instance, Gusinde notes that Ona men, when by themselves away from women and children, engage in “coarse jokes and offensive remarks about women” that they never otherwise permit themselves (1931:1652). A bond is thereby forged through mutual complicity in transgression. Relatedly, Wiessner (2014) found that the vast majority of humor among Ju/‘Hoansi occurs at times of day when people are segregated by gender and age, allowing people to joke freely without overstepping the rules of respect organized along these lines.

Jokes reinforcing ingroup bonds at the expense of outgroups are not restricted to gender but also extend to foreigners, invoking the theme of the foreign. Such outgroups include other local bands or tribes with differing norms, such as the Blackfoot mocking the custom of eating dogs among the Cree (McClintock, 1968:238), or surrounding societies, such as the Mbuti mocking the rituals and institutions of their surrounding Bantu villagers (Turnbull, 1965a:294). Foreign ethnographers studying the surveyed societies commonly describe themselves becoming the butt of humor on account of their “naïvete and ineptitude” in native affairs (Dunning, 1959:ix) or their awkward grasp of the native language (Gusinde, 1931:104). The ethnographer may turn this to their advantage by playing along, becoming a participant in the humor rather than merely a subject of it, thereby engaging the natives in an unofficial reciprocal joking relationship (e.g., Cipriani, 1966:21).

humor may also be used to get away with deviating from otherwise reigning standards of behavior by couching one’s violations in humor. Most commonly, ethnographers describe humor being used as a non-comital way of violating social mores or interpersonal boundaries to indicate or fulfill sexual desire. The risk of rejection is minimized if an advance is coated in benign humorousness since it can always be brushed aside as just a joke, capitalizing on the affiliative signal of humor. Landes (1937), for instance, notes that Ojibwa men teasingly refer to their female joking relatives as “my debtor,” implying that they have sexual rights to them (p. 45). Among the Ona, “tender teasing” is similarly said to be the beginning of any love affair (Gusinde, 1931:445). Multiple observers report being bashfully taken aback when finding themselves on the receiving end of raunchy overtures from natives couched in humor, including Pryde (1972:89) among the Copper Inuit and Turnbull (1962) among the Mbuti. Turnbull, for instance, recounts how a woman marks her interest in him through a double entendre based on his nickname “the long one” (p. 141). (lol)

There are many branches of discourse to swing off from here. Did Shane’s norm violation go too far in the eyes of some women, thereby evoking their ire? Did some women misinterpret of Shane’s monologue, though filled with abundantly placating self-deprecation? Or perhaps it was clipped and they didn’t see the full monologue? Is there reduced social trust and affiliation between the genders? Has the dating crisis gotten so bad that a woman wearing lingerie underwear at the gym approaches the untouchably sacred? Was Shane’s humor better off in the company of only other dudes? Are women just not very funny (this is no laughing matter)?

There’s something else worth exploring here. If the above theories are true, then comedy seems tied to social intelligence, at least within the “competitive” comedy circuit. Humor is an accurate signal of a person’s ability to “socially read the room”, to know where others stand on trust / affiliation / values / sensitivities. This is interesting because comedic skill seems to be unattached to IQ. The most popular comedians are not at all the smartest, in fact many do poorly in school, like Gillis / Louis CK / Theo Von. There is no actual “Harvard undergrad in writing, Princeton PhD in comedy studies” comedian, and I don’t think this is from a lack of trying as it’s the perfect job for a trustfund kid and provides an extremely glamorous social life. I wonder if this is evidence for a social intelligence not adequately predicted by g factor?

And maybe one more thing worth considering. If comedy is the measure of affiliation and trust, then the oft-criticized KillTony (I mean criticized by left media) is actually a wonderful vehicle for national unity. Having men, women, foreigners etc all criticizing each other in offensive ways to laughter is the exact utility of humor you’d want if your interest was to increase affiliation and trust between citizens of different backgrounds.

You cannot talk about Shane Gillis and women's gym attire without a link to "Scrunch Short" on a gym wear retail site https://thegymking.com/products/gym-king-365-scrunch-short-bubblegum-pink claiming "V-scrunch shaping to the back waistband to enhance and define the glutes"

The culture war aspect is that the this helps you understand moralists who want to ban things. When you operate in the paradigm that they are asking for bans on organic human stupidity, bans seems authoritarian, and (since human stupidity is infinite) rather futile. But many of them are operating within the paradigm that late capitalism turbo-charges human stupidity. The concern with cannabis is not that 1% of teenagers will drop out of college to become stoners; the concern is that big business will advertise cannabis into mainstream coolness, and money-politics will lead to cannabis smoking being expressly permitted by law, and your teenager will dorp out of college to become a stoner. The concern with prostitution is not what is available to sailors down at the docks. The concern is that Big Brothel will mainstream sex work. Your daughter will apply for Unemployment Benefit and be told that there are jobs available at McFuck and General Sex. She will be ineligible for welfare because she turned down sex work.

One notices an instance of this on the Gym King website. Women dress for attention in the gymnasium. And capitalism steps up to provide the tools with bubblegum pink enhancement of the glutes with "Squat proof" performance properties.

I tried writing a sentence to sum this up: "Law makers need to be aware that whatever is permitted will be turbo-charged by late capitalism.", but that isn't quite right. We live in an era of intrusive law making. If a gymnasium owner tries to open a "men only" gym, he may fall foul of sex discrimination law. If a teacher tries to run a school with strict discipline, expelling unruly pupils, he may fall foul of disparate impact jurisprudence. Any law has loopholes and unintended consequences. Late capitalism will turbo-charge the exploitation of loopholes and amplify the unintended consequences.

But many of them are operating within the paradigm that late capitalism turbo-charges human stupidity

No we are not, we are operating under the paradigm that people are not really independent actors and social norms need to be shaped to lead people to make good decisions.

Perhaps I'm guilty of skipping steps in my argument. I agree that "people are not really independent actors and social norms need to be shaped to lead people to make good decisions."

The idea that social norms need to be shaped to lead people to make good decisions is worrying. Could social norms be misshapen? The worries branches off in three different directions.

First, the leaders might be lazy. Social norms don't get shaped. People make bad decisions.

Second, greed. People might seek leadership intending to sell out. Social norms get shaped at the behest of business. People make decision that are profitable for the businesses buying norm-shaping, but not so good for the people

Third, structural. Social norms get shaped by advertising and product placement. Who has the money for this? Governments spend some money on Public Service Announcements. Charities promote awareness, and sometime get government grants. But the lions share of money comes from profitable businesses aiming to become even richer. The purest example of this is that you haven't heard of the society for barefoot living. Since they wear nothing on their feet, they have nothing to sell and make no money and buy no publicity. But you have heard of barefoot shoes. Where there is a product there is a revenue stream, and some of that money gets diverted to buy publicity.

I'm using the phrase "late Capitalism" because others use it and I'm trying to communicate. I would much rather say ConFinCap, as in Fragpowmop versus Confincap. Whatever. I mean the economic system we currently live under. My core claim is that late Capitalism is much the largest force shaping social norms, and shapes them according to its own internal logic, with no human malevolence require to bring about bad outcomes.

I may be claiming too much. What are the other forces hammering social norms in and out of shape? In the UK, Christianity used to be a big deal, but has pretty much gone. In the UK in 1900, intellectuals were socialist, but that was a labour-centric creed and has also pretty much gone. Tony Blair was a Labour Prime minister, but he was about management and procedure. His mantra was "Education, education, eduction" but with no vision of what to teach.

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