As I have already mentioned at the beginning of the manifesto, this is nothing more than a specific stance and vision that fits my ways of interpreting things. Different interpretations and editions of these points are not only absolutely welcome but also something I promote, whether as part of expansion, modification of the manifesto, or even as a way to criticize it. No interpretation of AnCom will ever be forced or prioritized over others, although all should have humor and freedom of comedy as their main focus.
They say humor is subjective. There can be a personal interpretation of the type of humor that should be standardized under the success of AnCom over others. While this is to my eyes reductionist and a bad approach, as there is freedom and flexibility in our ideology, there can perfectly well be those who believe in variations of AnCom with a focus on a specific type of humor (as we will see in 9. ON OTHER HUMOR-BASED IDEOLOGIES). In this way each person could be free to adapt the concepts of AnCom based on their own type of humor.
As already mentioned countless times, AnCom can be used as a tool for political demonstration and dissemination, relating to its use as a form of activism to criticize or promote specific ideas. Political satire would also fall within this interpretation.
Being an ideology focused on the social rather than economic sphere, AnCom could well be used as something distanced from politics and transformed into something like a philosophical lifestyle, where comedy and the value of laughter and freedom are the main focus, also analyzing ethical and existential implications of comedy and how it can influence daily life. We will consider that other more specific political analyses can also fall into this category as long as AnCom is analyzed from a theoretical sense and its relationship with its impact on society and politics.
It is interpreted at this point that the concept of AnCom is perfectly applicable to the technological aspects of today's society, using different networks and platforms to spread humor massively and reach as many people as possible. Innovations in the technological field are considered to help achieve or disseminate the principles of AnCom.
Something we will again disagree with but that there will undoubtedly be people who prefer the path of political radicalism in AnCom. Using humor and satire as weapons (mostly offensive and violent) to destabilize the state in a "more effective and faster" way and moving closer to traditional anarchist ideologies, in summary going towards the side of revolution.
A similar interpretation, but not anarchic at all. Under this, it is argued that the role of the state is fundamental and therefore eliminating it completely to prioritize humorous freedom would be counterproductive and a mistake, advocating instead for gradual reforms in pre-existing government structures to get closer to the principles of AnCom but without completely eliminating this body, while collaborating with different public institutions.
Interpretation that agrees with our principles but mixes them with nationalism. It would advocate for the celebration of national humorous culture and the rejection of the globalism of comedy. The preservation of funny traditions would be notable in this interpretation and they would seek to expand them internationally to make the comedic national identity of the country known with great pride. Through humor they would unite the nation and bridge differences, which would reinforce nationalist sentiment. It should not be confused with extremist ideologies by name (e.g., National Socialism).