Thanks to the Internet, I think, a lot of hate has moved to more anonymous venues. A lot of people get their aggression out that way. Or they do some drive-by hating—you know, where they’re in a car and they yell something stupid out the window at a stoplight and then take off. It’s just not as involved and laborious to be a hater as it used to be. There’s not as much face-to-face interaction. Facebook’s made ’em lazy.

Thanks to the Internet, I think, a lot of hate has moved to more anonymous venues. A lot of people get their aggression out that way. Or they do some drive-by hating—you know, where they’re in a car and they yell something stupid out the window at a stoplight and then take off. It’s just not as involved and laborious to be a hater as it used to be. There’s not as much face-to-face interaction. Facebook’s made ’em lazy.

I knew that the black struggle wasn't my struggle. But I felt like it was my-struggle-adjacent, you know? I've always said that if you turn the dial in one direction, a Muslim is a Jew is an East Asian person is a Native American and so on. I feel very much that all of these struggles are kind of the same and - Hillary Clinton actually said this recently - when you get rid of one barrier, it opens up the gates for a whole bunch of people you didn't even know would benefit from it. So not fighting for the black struggle is like not fighting for the Muslim struggle.

We're always going to be cherry-picking to make religion make sense. Especially in the modern context.

In general, I think there are some things that require time before you can talk about them. Some stuff that happened over the summer, for instance - the Philando Castile shooting, Alton Sterling, the police officers in Dallas - there was no room for jokes. But there are, of course, the policies that have given us those events. Now, there's a lot of room for jokes there. When you're looking at something difficult to talk about, there's always a sideways way in that feels a little less personal to people. That's where the joke lives.

I one hundred percent recognize that comedy is a more narcissistic profession and that I cannot directly improve people's lives the way I could if I had stayed in the policy world. But the trade-off is that I'm happier doing jokes.

I mostly want to highlight things that feel like an injustice, and that's not really political. No one is going to - or should - say that bigotry toward Muslims is partisan. It's a matter of being just or not being just. So that's why I started calling myself a social justice comedian.