A joke struggles to emerge.
A murder of newly independent black politicians drink whiskey and debate whose dogs are more fiercely anti-black.
For whom does the joke emerge? For whom does the joke struggle?
I have thought for a long time about the laugh. The laugh has often been so cruel that I cannot hear it without wincing, without questioning its intent and target, without questioning the world it imagines and desires. If Freud helps me to understand the laugh’s relationship to the unconscious, that offers little comfort: the unconscious houses our most murderous impulses, our most anti-social tendencies, our most destructive fantasies. How, then, can one appreciate the laugh knowing where it springs from?
Laughs do not dissipate. They fade into each other and grow—the word might be reverberate. Film has taught us how to hear this laugh that lives and grows—the laugh that bounces off and creates surfaces, walls and mirrors, paths and bridges, frightening spaces that can’t be avoided. There is no other way to get from here to there, and no way to avoid needing to get from here to there, and the path is strewn with laughs.
For several years, a friend has told me that laughter is politically necessary, a way to live through today and, maybe, through tomorrow. Laughter may be one of the we-formations that is possible. How do Kenyans make it through whatever? We are famous for our laughter. When my mother laughs, I can hear her from several miles away. Perhaps laughter marks a certain spot, provides a certain direction, gestures to a something possible that is not this—perhaps laughter points the way to a possible elsewhere-not-here that might be worth waiting for, hanging around for, surviving for.
I grasp this argument, because I know how to grasp arguments. As with picking nettles, one must know how to grasp the plant to avoid its sting. The sting remains.
One can be more precise.
The joke is not the laugh. The joke need not lead to the laugh. The laugh is often independent of the joke. But if one follows Freud, the violence of the laugh is never independent of the violence of the joke. Clunkiness is needed here.
Perhaps deracination is key.
I do not enjoy most Kenyan humor. A little something tells me to use humour, as I once learned. I continue to resist British spelling, to resist the person it envisioned as it arrived in this space and the person it continues to envision as it persists here. I cannot enjoy most Kenyan humor. With some effort, I learned to enjoy some humor from elsewhere—but it’s never effortless. Over the past few years, the humor I have found most enjoyable—I wonder if I should muse on humor that’s not enjoyable—exists in fantasy. I have needed non-human settings—though they are often humanoid—to laugh.
The strategy is familiar—I needed to learn how to study other places so my brain could work. I say I am not an Africanist to say something about what happens to my thinking when faced with Kenya-Africa. I have enough tools now, after many years of studying elsewhere, to begin to see a few things, but I will never be able to think of here as I can think of elsewhere, and certainly not while here. Perhaps this explains the thinking-as-data-collection mode that exists here. Shall we call this an aside?
Laughter is the best medicine. Who writes prescriptions for the dysselected?
It takes a while to get to the question.
Do the dysselected have the pharmakon option of medicine:poison?
A joke has been told.
A laugh has been heard.
The dysselected remain.