Our colleague Mladen Joksic coauthored a very successful essay for Foreign Policy last week looking at the rise of laughtivism, or the use of humor as a means of social protest. In response, Global Ethics Fellow Kei Hiruta wrote a critique over at the Oxford Practical Ethics blog. He makes some interesting points about laughter, fear, and cruelty, and the limits of laughtivism when it comes to constituting a just state in the ruins of the old. Do you agree with Kei? Or is humor, as a form of nonviolent protest, the new standard in activism?