The Social Control of Cognition: Some Factors in Joke Perception

Anthropologists tend to approach ritual joking from scratch, with merely an introspective glance at the cases in which they themselves feel impelled to joke. Consequently they have treated joking rituals as if they arise spontaneously from social situations and as if the anthropologist's sole task is to classify the relations involved. The jokes have not been considered as jokes in themselves, nor has ourown cultural tradition been applied to interpreting the joke situation. Certain new trends invite us now to make a more open approach. Anthropology has moved from the simple analysis of social structures current in the I940'S to the structural analysis of thought systems. One of the central problems now is the relation between categories of thought and categories of social experience. Joking as one mode of expression has yet to be interpreted in its total relation to other modes of expression. Such an approach suggests that the alternatives ofjoking and of notjoking would be susceptible to the kind of structural analysis which Leach (I96I: 23) has applied to controlled and uncontrolled modes of mystical power. His original model for this was the linguistic patterning of voiced and unvoiced consonants; his sole concern to show that the contrasts were used in regular patterns. It was not relevant to his argument to ask whether the patterning of contrasted elements in the system of communication was arbitrary or not. But it is possible that the patterning of articulate and less articulate sounds corresponds to a similar patterning in the experiences which they are used to express. This question raises the general problem of the relation between symbolic systems and experience. It is true that in language the process of symbolic differentiation may start with arbitrarily selected elements at the simple phonemic level and combine them into consistent patterns. But at more complex levels each sign carries into the patterning an ever richer load of association. To return to Leach's case of modes of mystical power, I have elsewhere argued (Douglas I966: IOI-3) that the discrimination of articulate and inarticulate forms of mystical power is not arbitrary. The use of spell and rite is attributed to people occupying articulate areas of the social structure, the use of unconscious psychic powers to others in inarticulate areas. There is a play upon articulateness and its absence, both in the kinds of mystic power being wielded and in the areas of the social structure to which they are allocated. The same appropriateness of symbolic forms to the situations they express can be illustrated with ritual joking. I am confident that where the joke rite is highly elaborated, joking is not used merely diacritically to contrast with seriousness, but that the full human experience of the joke is exploited. If we could be clear about the nature ofjoking,