Author: Bitch Flicks

Not Peggy Olson: Rape Culture in ‘Top of the Lake’

Jacqueline Joe as Tui and Elisabeth Moss as Robin Griffin in Top of the Lake
This guest post by Lauren C. Byrd previously appeared at her blog Love Her, Love Her Shoes and is cross-posted with permission.
You know there’s a Maori legend about this lake… that there’s a demon’s heart at the bottom of it; the beats makes the lake rise and fall every five minutes.

A young girl bikes away from her home, heading through beautiful scenery until she reaches the edge of a large lake. She wades in up to her shoulders. Cut to two shirtless men, muscled and tattooed. Immediately, the feminine: the girl; water is compared to the masculine: men, muscles, tattoos.
These gender-based opening images of the Sundance Channel series, Top of the Lake, set the scene and the ongoing conflict for the New Zealand-based show. Jane Campion, a director known for her feminist take on period dramas (The Piano, Bright Star), injects a feminist element into a police drama, a genre known for viewing women as victims. With Campion at the helm, the series does not shy away from uncomfortable issues, such as the frustrations of living in a patriarchal rape culture.
In the first episode, Tui (Jacqueline Joe), the 12-year-old girl who waded deep into the lake, is discovered to be pregnant. Robin Griffin (Elisabeth Moss) is called in by child services to participate in Tui’s case. Robin grew up in the small town of Laketop, New Zealand but fled the town at an early age and earned her stripes as a detective in a more metropolitan environment.
When Griffin arrives at the local police station to talk to Tui, a cadre of male officers stare at her dumbly while she gives them orders.
Later, Robin fields sexual innuendo and inappropriate questions from her superior, Sargent Detective Al Parker, but instead of objecting, she rolls with the punches, avoiding the questions or changing the subject back to the investigation. It’s a sad reality that she has no other option. She’s an outsider in the local police force, and even if she reported Sargent Detective Parker to someone higher up the food chain, it’s doubtful anything would happen other than word getting back to him. It’s pretty clear the Laketop police is an old boys’ club. Other than Robin, there’s only one female working there, Xena.
When Robin tries to brief the squad about Tui’s case, she is undermined by two of the men on the squad. When she pulls one out into the hall for talking out of turn, the others start to leave before the briefing is finished. Not only do they not respect Robin’s authority on the subject, they don’t care about Tui’s well being.
It’s clear there is a patriarchal order, not only at the police station, which is headed by Sargent Detective Al Parker (David Wenham), but also in the community of Laketop, where Tui’s dad, Matt Mitchum, and his sons, Mark and Luke, reign supreme. 
Top of the Lake‘s “Paradise”–a piece of land where a women’s commune lives
On a piece of land called Paradise, a half dozen women, led by GJ (Holly Hunter) a mother earth type with her long, wispy silver hair, sets up camp. The land is owned by Matt Mitchum, who doesn’t hide his temper from the women upon finding them there. “Who the hell are you?” he asks. Upon seeing GJ he asks, “Is she a she?” One of the women informs Matt she bought the property, but Matt isn’t used to taking no for an answer and throws a hissy fit. “Get out of here, you alpha ass,” another woman calls after him as he storms off the property.
Campion is known for symbolism in her films. Top of the Lake is no exception, starting with the women’s “commune” at Paradise. Paradise is a religious term for a higher place or the holiest place. Paradise also describes the world before it was tainted by evil. Laketop’s Paradise embodies the pastoral, its landscape being made up of large fields which look out over the water. Its leader, GJ, may look like a mother earth type, but her advice to the women is brutally honest. When Tui wanders onto the land, has lunch with the women, and shares her secret about the baby, GJ tells her she has a time bomb inside of her, and it’s going to go off. “Are you ready, kid?” GJ’s advice seems to be for these women to harden themselves emotionally, in a way making themselves more like men. 
Holly Hunter as GJ in Top of the Lake
Another form of symbolism, the lake, around and sometimes in which most of the action takes place, is a mysterious force of nature. The residents of the town often comment on how the water will kill or hurt them, and there’s the sense they don’t mean just the temperature. Maybe they believe it is possessed by the Maori legend (Maoris are the indigenous Polynesian people of New Zealand) of the demon’s heart in it, which Johnno tells Robin:
There’s a Maori legend about this lake that says there’s a demon’s heart at the bottom of it. It beats; it makes the lake rise and fall every five minutes. There was a warrior that rescued a maiden from a giant demon called tipua. And he set fire to the demon’s body while it slept and burnt everything but his heart. And the fat melting from the body formed a trough. And the snow from the mountains ran down to fill it, to form this lake.

Although the legend surrounding the lake features a typical “damsel in distress” tale of a male rescuing a maiden, water is often considered a feminine element. If considered in this way, the patriarchal society of Laketop is surrounded by the feminine: the lake.
Campion may not shy away from a dark look at how patriarchal violence seeps into every corner of life, but the series also offers up hope and possibilities of resistance. As the series unfolds, Robin’s own rape at the age of 15 and subsequent pregnancy is divulged. Although she and Tui’s stories are different, both of them are strong women. Not only is Robin fighting for a resolution to Tui’s case, but she stands up against a group of sexist men in a bar who makes several jokes at her and Tui’s expense. “Are you a feminist?” they ask. “A lesbian? Nobody likes a feminist, except a lesbian.”
Yet another comment in the bar involves victim blaming as the butt of the joke. “Hey, what does it mean if a girl goes around town in tiny shorts? It means she’s hot.”
“Or a slut!” his friend cries out. Robin throws a dart into the shoulder of one of the men. In a later bar scene, one of her former rapists starts flirting with her without realizing who she is. Robin breaks a bottle and stabs him. “Do you remember me now?” she cries.
Upon running away from home, Tui embodies a familiar lone male figure, a cowboy, as she rides into Paradise on her horse, a gun slung over her shoulder. When she disappears from Paradise, Robin fears she has been kidnapped and murdered by whomever assaulted her, but Tui makes a home for herself in the bush and survives on her wits. 
Robin in Top of the Lake
Even among a patriarchal society, there are allies. In Top of the Lake‘s case, it’s men who choose not to be “alpha asses” like Matt Mitchum. Johnno, Robin’s high school sweetheart and Tui’s half-brother, still harbors guilt about the night Robin was attacked. He feels he failed by not standing up for her: “I should have helped you, but I didn’t. I was a coward.” Johnno later attacks one of Robin’s rapists, telling him to leave town. “She was 15!”
Johnno and Robin’s past is marred by painful events, but as Robin continues to work on Tui’s case, they begin to grow close again, and among all the sexual violence, Campion uses the pair to portray the pleasure of a consensual relationship.
Similarly, Tui has a male ally in her life. Her relationship with Jamie is in no way sexual, there are parallels between their relationship and Johnno and Robin’s. Jamie also feels guilt for what happened to Tui, and he literally beats himself up about it in a scene where he slams his head against the doors in his house, only stopping when his mother pulls him away. Jamie brings supplies to Tui while she’s hiding in the bush and plans to help her during the labor.
The series does not wrap up things in a tidy little bow. It may not offer solutions for eradicating sexual assault, but it does more than many previous television series and films: it exposes the truths of a rape culture and violent patriarchal society and how those who live in them choose to survive.
Lauren C. Byrd is a former post-production minion but prefers to spend her days analyzing television and film, rather than working in it. She studied film and television at Syracuse University and writes a blog, Love Her, Love Her Shoes, about under-appreciated women in film, television, and theater. She is currently writing a weekly series about feminism on this season of Mad Men. 

 

Call for Writers: Wedding Movies Week

Weddings and wedding movies are big business. Most little girls (or so the media tells us) dream of their wedding day. What dress they will wear, the bridesmaids, the music, the food, the cake and the groom. Oftentimes it’s an extension of the princess fantasy. Movies and TV shows (The Bachelor/Bachelorette, Say Yes to the Dress, Four Weddings) reinforce the importance, not of marriage, but of weddings.

Wedding movies range from serious and dramatic to romantic comedy to screwball zany. Yet they overwhelmingly tell tales of white, upper-class, heteronormative characters. Although some wedding films do transgress stereotypes and gender boundaries. But wedding movies, along with the entire rom-com genre, are often categorized as “girl stuff,” aka not as important as other films simply because they feature female protagonists and deal with themes of love, marriage and relationships.

Whether you love them or they frustrate the hell out of you, we want to explore wedding films. How are women depicted? What do they say about femininity and masculinity? What about themes of gender, race, class and sexuality?

Here are some suggestions to get you started, but please feel free to propose your own!

Monsoon Wedding
The Princess Bride
My Best Friend’s Wedding
Jumping the Broom
Mamma Mia
The Wedding Banquet
Imagine Me & You
My Big Fat Greek Wedding
Four Weddings and a Funeral 
The Five-Year Engagement
The Philadelphia Story
Coming to America
Melancholia 
Twilight: Breaking Dawn Part I
The Big Wedding
In & Out
The Wedding Singer
The Proposal
Margot at the Wedding 
Shrek
The Best Man
27 Dresses
Betsy’s Wedding
Bride Wars
Our Family Wedding
The Wedding Planner
Bride and Prejudice
The Wedding Date
Father of the Bride
Here are some basic guidelines for guest writers:

–Pieces should be between 700 and 2,000 words.
–Include images (with captions) and links in your piece, along with a title for your article.
–Send your piece in the text of an email, attaching all images, no later than Friday, June 21st.
–Include a 2-3 sentence bio for placement at the end of your piece.

Email us at btchflcks(at)gmail(dot)com if you’d like to contribute a review. We accept original pieces or cross-posts. 

We look forward to reading your submissions!

Travel Films Week: Finding a Brave ‘New World’

Still from There Is a New World Somewhere
This is a guest post by Li Lu.
It’s quite serendipitous that May is “Feminist Travel Films” month here on Bitch Flicks. My film, There Is a New World Somewhere (TIANWS), is exactly that. We are crowdfunding on Seed&Spark, a platform exclusive to truly independent films and filmmakers. We are midway through our campaign, and my team and I couldn’t be happier with how it’s going thus far.

Our film is centered around Sylvia, a troubled young woman. Sylvia struck out from her small town roots in Texas to try her luck in New York City. Why New York? Well, I think E. B. White said it best:

Many of [NYC’s] settlers are probably here to merely escape, not face, reality. But whatever it means, it is a rather rare gift, and I believe it has a positive effect on the creative capacities of New Yorkers – for creation is in part merely the business of forgoing the great and small distractions.” –from E. B. White’s Here Is New York

Still from There Is a New World Somewhere
Her “creation” comes in the form of painting. Sylvia strives to achieve success as an artist, but after years of rejection, the honeymoon is over. Now, the city is oppressive rather than inspiring. When an old friend invites Sylvia back to Texas for her wedding, Sylvia jumps at a chance to escape her diminishing self to find the confidence she’s left behind. But on the night before the wedding, she meets Esteban, an electrifying drifter. He dares her to join him on a roadtrip he plans to take through the Deep South. On the morning of the wedding, the two strangers speed off toward New Orleans, leaving the wedding party behind.

Sounds like a dreamy escape, doesn’t it? Travel, for most, is the highest form of escapism. Vacations take you away from the monotony of the daily grind and are the only allotted times when we are allowed to shut that phone off 100%.

This kind of “escapism” is tied to a kind of forgetting or relaxation, but what happens when the act of letting go becomes a euphemism (or “excuse” instead of euphemism) for burying deeper problems at bay? Sylvia, our heroine, takes escapism to the absolute extreme – she literally runs away into the unknown to avoid facing her own shortcomings. It’s an intimate portrayal of a young woman at the sobering, pivotal moment when she must choose to continue to try or to retreat completely. I’m sure everyone has had that moment when you ask yourself: At what point do my dreams begin to hurt me?

Still from There Is a New World Somewhere
Esteban isn’t a perfect man either. He’s a failed musician and has refused to let music become a source for third party pain. He drifts from one place to the next, and seems to kindle a true lust for life. Sylvia admires him and attaches herself to him in hopes of emulating his free spirit. The two find each other at different points in their lives, but they are both just as lost.

This is where the road comes in. Roadtrips are amazing. They give the explorer the freedom to experience and connect with different people and places along the way. There is no itinerary other than the time you allow yourself to become lost within it.

So is this kind of escapism “bad”? Is it selfish? Why does this term connote a negative, judgmental tone?

Ultimately, no. I think it’s necessary to detach from our obligations and get lost for a while, even if it hurts the ones we love. As human beings (let alone professional creatives), we forget that inspiration is the key element to everything that we do. In all honestly, forcing creativity is the crux of the problem. I recently picked up a book called Daily Rituals: How Artists Work to try to see how my heroes did it. The ultimate conclusion? Practice makes perfect, but you can’t rush it. Although Sylvia ditches her friends for a random stranger, she is choosing to embark on a journey of self-discovery, even if she did so unconsciously. And she has to hope that her friends can understand and love her all the same.

Still from There Is a New World Somewhere
What makes this a feminist film? As a female filmmaker, I want to tell this story because it is so intensely intimate to Sylvia’s point of view. I relish the intimacy of films such as Oslo August, 31 or Lust, Caution, and I want to make a film that doesn’t shy away from hard or complex issues. The love scenes will be scenes, not flashes of toned muscles and fluttering eyelashes. Yes, you can call it a coming of age film, but please don’t expect quirky shrugs or one-liners. This is a film about the fight, and all the beauty and ugliness it can contain. I’m not shying away from the hard stuff. I’m not making a self-important film either. I think anyone who has tried to express anything creative can relate to Sylvia’s fears and can take away something meaningful from the film. As Wim Wenders said, “I want to make personal films, not private films.”

All in all, the story of TIANWS and its journey to getting made has clearly been an introspective one. Putting this process out there for all to see is scary as shit. But when I feel this vulnerable, it usually means I’m doing something right.

Here’s to going for it.

To all the roads ahead,

Li

Li Lu was born in Suzhou, China & raised all around the US. She is an alumna of USC’s School of Cinema-TV. Her narrative work has played international festivals and screening series. Her music videos have aired on MTV, Nickelodeon, and YouTube, with some surpassing 1 million views. She loves Siberian huskies.

Travel Films Week: The One-Night Stand That Wasn’t: ‘Before Sunrise’ and ‘Before Sunset’s Jesse and Celine

Before Sunset movie poster
This is a guest review by Carleen Tibbetts.
I could easily and happily blame Richard Linklater for making me believe in destiny, fate, kismet, or the idea of a soul mate. When Before Sunrise was released, I was twelve or thirteen. I remember getting it from the video store with my best friend when we had one of our regular sleepovers. I sat there, greasy-and-brace-faced, completely swindled by the words that tumbled out of Ethan Hawke’s crooked mouth. I wondered if any of the boys whose names I drew on my notebooks or the sides of my Converse One-Stars would ever feel the way about me that Ethan Hawke felt about Julie Delpy.
Before Sunrise follows two seemingly idealistic twenty-somethings who meet by chance while abroad. They impulsively decide to spend a day and night together wandering the streets of Vienna and end up falling hard and fast for each other. The film opens on a train with a middle-aged couple quarreling in German. Celine (Julie Delpy), fed up with their arguing, moves seats across from Jesse (Ethan Hawke), and they soon become distracted by each other. Celine tells him that as couples grow older, they lose the ability to hear one another, which is ironic because the movie is nearly non-stop dialogue between Jesse and Celine.
There’s no denying the physical and intellectual chemistry between them. Not wanting the experience to end, Jesse convinces Celine to join him in Vienna by telling her she’ll look back on her life as an older, married woman and regret not taking a chance on him. She agrees. They tell the first people they meet that they’re on their honeymoon, and the further we get into the film and the more they reveal themselves layer by layer to each other, the more believable this becomes. They seem so oddly at ease with each other, it seems so effortless, so meant to be . . . the first time I watched it, I wondered whether they were going to spontaneously get married. Now, given my own experiences with missed connections, what-if’s, and horrendous timing, the romantic in me wants to yell, “Do you think it can get any better than this? What are you waiting for; start your forever now!”
In one adorable scene, Jesse and Celine pretend to call their close friends and describe the experience of meeting each other to them:

Not everything is coming up roses, though. For all the charming scenes involving carnival kisses at sunset, gypsy fortune tellers telling them they are stardust, and street poets composing impromptu verse for them, Celine and Jesse exhibit a fair amount of bitterness and cynicism. It becomes harder to tell who is more jaded. Jesse thinks love is a selfish escape for those who don’t know how to be or can’t be alone. Celine believes everything that we as humans do in life is a way to be loved more, yet she is the one wants to be rational and adult about everything. She’s the one who keeps trying to put the brakes on this thing to keep it from going anywhere. She thinks it’s foolish for them to think they’re going to see each other again and doesn’t want to ruin the magic of the night by allowing it to blossom into a relationship she believes would fizzle and disappoint. She’s totally downplaying her level of emotional investment. Perhaps it’s a defense mechanism in which Celine overcompensates and protects herself from possible heartache by appearing as detached as possible. They agree not to project any delusions of a future together, get their goodbyes out of the way so it will be less painful to part in the morning, and toast their “one and only night together.”
Celine reveals she decided to sleep with Jesse when she got off the train with him, but that it would probably be too painful for her, and she doesn’t want to just be some one-night stand. She says she can’t help it, “maybe it’s a female thing.” In another wildly romantic outpouring, Jesse tells Celine if he had the choice of not seeing her again, or marrying her on the spot, he’d marry her, because “People have gotten married for a lot less.” Whether or not we’re willing to admit it to ourselves, as women, some part of us, no matter how small, wants to hear these things and feel this special to someone. Regardless of Jesse’s sincerity, Celine gives in to his gushing sentimentality. They grope and kiss, and the next thing we see is the bluing sky that signifies their time together coming to a close. 

Celine and Jesse in Before Sunrise
Jesse and Celine scrap the idea that never seeing each other again is the way to play this. They plan to meet in exactly six months at the train station to see if they can pick up with the same intensity with which they left off. The film closes with ghostly daytime shots of all the places that were bustling when they’d visited the night before, with each of them in transit, lost in reflection, looking six months into the future.
Jesse and Celine’s story doesn’t end here or sixth months from that night. Flash forward nine years to 2004’s Before Sunset (which I saw in the theater as a twenty-one year old, and it continued to delude me). Jesse is now a married writer in Paris on the final stop of a book tour promoting his novel about the night he spent with Celine. His readers demand to know whether the characters meet in six months as they’d promised, and as Jesse answers that “time is a lie,” he glances out the window and sees Celine looking in on his reading. Jesse wants to catch up, but, again, there is limited time as he’s got to get to the airport in a matter of hours.
They begin walking the streets of Paris and address the burning question: just what the hell happened at that train station six months later? Celine asks Jesse if he showed, and at first he brushes it off, claiming he didn’t. Yet when she tells him her grandmother’s death prevented her from going, he admits he was there, looking everywhere for her. If only Craigslist’s missed connections was around in the mid-90’s! They discover they lost yet another chance to rekindle their relationship when Celine tells Jesse she lived in New York for several years, minutes away from him. 

Julie Delpy as Celine and Ethan Hawke as Jesse
Everything boils down to timing and circumstance. Jesse and Celine are both off the market. Jesse is stagnating in a passionless, joyless marriage he endures for the sake of his son. He confesses that he could not stop thinking about Celine leading up to the wedding, and that he thought he actually saw her in New York on the day he got married blocks away, as it turns out, from where she lived. Celine’s boyfriend is conveniently away the majority of the time, which works in her favor because she can’t easily move on or fully replace someone.
It’s clear that neither Jesse nor Celine have moved on and that those mere hours together ruined them for their subsequent lovers. Earlier, Jesse admitted that he wrote the book as a confirmation that he was able to love someone that deeply, that his connection with Celine was honest and real, and that he also wrote it in the hopes that she’d read it and they’d be able to find each other again. He admits he’s haunted by dreams of her rushing past him on a train in an endless loop, or her lying in bed pregnant next to him, and twists the knife a little deeper by telling Celine she will make a great mother someday.
Angered to the point of tears, Celine tells Jesse, “You come to Paris all romantic and married—fuck you!” His book allowed painful memories to rush to the surface, memories she’d worked hard to suppress. She used up her idealism and romanticism that one night, and it robbed her of the ability to open herself up that way again. The let down after their six-month no-show left her cold, numb, and unwilling to put effort into her subsequent relationships. He insists before he leaves that she play him one song she’s written, which she does, a song expressly about their night together:

Perhaps it’s that immediacy that comes with age Jesse and Celine discussed earlier, and the realization that they lost what could have been many happy years together that lead them to give it another shot. The film closes with Celine impersonating Nina Simone, saying, “Baby, you are gonna miss that plane,” Jesse admitting, “I know,” and the slow fade as he watches her dance, knowing he’s home already:

Fortunately (or, maybe unfortunately), the third installment, Before Midnight, is already in theaters and picks up another nine years later with Jesse and Celine married with children of their own:

Carleen Tibbetts lives in Oakland. Her poems and reviews have appeared in various journals including Word Riot, kill author, Monkeybicycle, Metazen, Coconut, H_NGM_N, Horse Less Press, and other sites. 

Travel Films Week: Dialogic Explorations on ‘The Darjeeling Limited’ and ‘Vicky Cristina Barcelona’

This is a guest review by Steffen Loick and Ingrid Bettwieser.
At a hasty glance, movies often tell stories about traveling to talk about the processes of longing. Longing for far about places, for something new, for something unachieved. As it seems, what is inscribed in the narrative of traveling in the end is the need for change. The individual voyages the phantasms of the far, far away, to negotiate her- or himself’s identity. Traveling can be regarded ultimately as a coming of age journey, which holds many gendered and racialized subtexts of becoming.

In this essay, we ask how the genre of comedic travel-movies encodes gender-topics and how these are linked to the metaphor of a journey. Thereto we loosely compare the eponymic female protagonists of Woody Allen’s comedy Vicky Cristina Barcelona (2008) and the dandy-male protagonists of the comedy The Darjeeling Limited (2007) directed by Wes Anderson. Both movies follow socially close connected White, heterosexual US-Americans, who go on a trip to another continent, where they are afflicted by emotional disputes. We also ask how the particular female or male main ensemble is constructed in dialogue to the projected otherness of the countries they are visiting. 

Vicky in the cab
“A passing thing, now it’s over”: Gender, Identity, and Travel in Vicky Christina Barcelona

“Vicky and Cristina decided to spend their summer in Barcelona,” the male voice of the narrator in the opening sequence of Vicky Christina Barcelona declares. His introduction locates the following events in the “exotic” scenery of Spain and marks the seen protagonists by name, as they leave an airport with their luggage and get a cab. More importantly, the opening sentence determines the whole plot immensely: both protagonists are traveling.

The narrator’s voice will escort the complete storyline from the distance, commenting on it slightly mockingly and directing my impressions of the movie’s protagonists. This starts already on the cab ride to Barcelona, which serves as exposition: the White US-Americans Vicky and Cristina have known each other since college and are best friends. Using their affection for culture, the narrative structure of the movie defines and criticizes them as stereotypical. They are educated women, who want to travel beyond the touristic mainstream and are only divided by their different perspectives on love. Vicky represents the type of severe and inhibited female intellectual, who seems to be feminist but actually isn’t. She lives in a committed relationship with her White, autarchic fiancé. She “had no tolerance for pain and no lust for combat; she was grounded and realistic,” illustrates the narrator. Vicky goes on the journey because she’s doing a “Masters in Catalan identity.” Her research interests generate from her early worship of Gaudi’s architecture. She looks at Barcelona correspondingly with an ethnological, nearly colonial gaze; after all, she does research on a cultural group she is not herself a part of, whose language she barely speaks and who she reduces to touristy significant cultural markers. In contrast, Cristina “had yet broken up with another boyfriend and longed for a change in scenery,” the narrator explains. Cristina represents the sensual but deeply insecure artist, who hates her own art. Suffering is accepted by her as “an inedible component of deep passion.” Apart from this, she knows only what she doesn’t want: she strictly refuses Vicky’s life and love design.

Opening scene: Cristina in the cab
Both are utterly successful as stereotypical tourists of culture: she dives into the “artistic treasuries” of Barcelona and meets in person the highly-educated painter, Juan Antonio, the Spanish seducer per se. Through his local knowledge, they can experience art and culture as distinguished insiders, and even Vicky is almost enchanted by him. A short, romantic and for her unusually passionate night is the reason for Vicky to fundamentally doubt her life concept. Even the spontaneous marriage with her suddenly appearing fiancé doesn’t seem to be able to stop the crumpling of her self-perception.

Her hostess, the older US-American Judy, accelerates this further. Judy feels trapped in her long-term marriage with a boring and rich man. An escape appears none but surrogated in the person of Vicky, who she sees as a younger emblem of herself. Meanwhile the exact opposite happens to Cristina, who is now in an ongoing sexual relationship with Juan Antonio. She begins to live with him and realizes that he is on highly explosive terms with his ex-wife, the Spaniard María Elena. In joining a polyamorous relationship with both, Cristina seems to live her own ideal: she lives the Avant-garde in Europe; she is the lover of physically desirable artists; she lives beyond the heteronormative, dichotomizing standard, which Vicky symbolizes. This is mainly established through the emotionally unstable but nevertheless strong character of María Elena. She is not only intimidating and choleric, but rather represents the type of the highly hypnotic muse. Thanks to her, Cristina gets self-confident about art; she begins to photograph while Juan Antonio and María Elena paint.

Final scene from Vicky Cristina Barcelona
In the end everything stays as it was before. The journey, the summer in Barcelona, is for both women only an intermezzo. Vicky and Cristina are standing on moving stairs in the last sequence, which literally bring them back down. Vicky goes back to her husband, to her frame made of “seriousness and stability” and Cristina–who couldn’t dare commit to Juan and María–is still searching. None of them found a new self. None of them seems happy. The essence of the plot is brilliantly stated by Vicky’s character, “It was a passing thing; now it’s over.”

In conclusion, one must point out that Vicky Cristina Barcelona generates its immense comedic potential from mocking its stereotypical unemancipated female main characters. The end of the film especially shows the intellegence of the story: nothing changes for Vicky and Cristina. They do not find a spiritual solution; everything stays the same.

Prelude scene from The Darjeeling Limited
“I want us to make this trip a spiritual journey where each of us seek the unknown”: Clash of masculinities and postcolonial forgiving in The Darjeeling Limited

Our next movie starts off with an emblematic taxi ride again. This time, in a prelude to the main plot, an American business man is turbulented through hectic traffic and ongoing day-to-day routines of an unknown Indian mountain town. Bollywood-style music is hammering as a ruthless and emotionally unaffected taxi driver speeds to the local train station and leaves the American to clutch the front seat. Through the steering wheel we can see the driver’s small picture relics, signs of religious appreciation. Having arrived at the station, the American hastens straight to the ticket counter without a word to the obviously insulted driver and past a waiting line of locals. In this scene, central subjects of the movie are encoded: The hegemonic White western masculinity which is contrasted by the suspicious subaltern male, who for most of the time is captured in local customs and therefore cannot speak (be understood) as well as the mystified female postcolonial cultural landscape.
Villagers demonstrating their gratefulness
In the course of the movie, we follow the family dynamics of three US-American upper-class brothers who take a train ride, a “spiritual journey,” through the Darjeeling district in eastern India. We learn that there is a deceased father, whose luggage they symbolically carry with them, and more importantly, as things unfold, a mother who has left “her boys” in order to work as a nun in an Indian convent. Every time the subject of the mother turns up, the three collectively consume pain killers to “get high.” In short, resulting from being brought up with this incompletion, the brothers are incapable of living up to the proper standards of functional adult masculinity: The eldest holds scars from a recent suicide attempt; the second fled his pregnant wife and the responsibilities of fatherhood; and the youngest is unable to get over his ex-girlfriend. On this so-called “spiritual journey,” the “spiritual” can be paralelled with the missing mother-figure and, more generally, with the “mystic” and “unknown” femininity that is being ascibed to the postcolonial country. Only through the journey can the brothers attain their proper heterosexual masculinities.
Peter Whitman entering the train through the lower class compartments, passing the “silent” but watching subaltern
As the train sets off and as we are getting more involved with the brotherly conflicts, the only other female character with a name (and at the same time the only local with a personality) is introdced. Rita, the train stewardess, soon catches the attention of Jack Whitman who then brashly has sex with her in the bathroom. Symbolically speaking, the Indian postcolonial cultural space is being re-appropriated by this act.

Througout the journey, the three brothers are contrasted by the “other” Indian male who is not complicit or unruly and does not understand the realms of western hegemonic masculinity. Therefore, he appears suspicious and has neither personality nor name. There is the overly business-like, stiff chief stewart (whose sanctions are ignored), the shoeshine boy (who steals the expensive shoe), “laughing” boys (“assholes”), crooked salesmen (who don’t really know what they are selling), and finally cricket players (who play cricket with a tennis ball).

Scene from The Darjeeling Limited
With these competing (but depicted as inferiour) modes of masculinity, the “spiritual journey” for the attainment of functional manliness can only be completed by a heroic act. The brothers accidentally observe how three local boys tip over into a river as they’re fishing, and they are instantly carried away by the stream. Each brother bravely jumps in after a boy to find that they could only save two. Peter couldn’t bring back “his” boy alive.

After scenes of relatives mourning in the nearby village, the brothers are invited to attend the boy’s funeral by the grieving father. With this symbolic act of acknowledgement by a local subaltern male, the Westeners can reconcile with their male identities.

Rita marks Jack “spiritually”
Despite the rescue of two local boys, Peter blames himself for the loss of the third. Only the news of the birth of a baby boy can make amends for this and unite the brothers in male bonding so that they are finally ready to encounter their mother.

At the peak of a Himalayan mountain (and the movie) the three brothers meet their surprised mother in a convent and confront her with several questions concerning her disappearance and the abandonment of her sons: “Why didn’t you come to dad’s funeral?” … “What are you doing here?” … and “What about us?”

Rita looking for Jack
Factually she explains: “I didn’t want to. I live here.” And, pointing at a statue of Mother Mary, she withdraws herself from the patriarchal demands of motherhood: “You are talking to her. You are talking to someone else. You are not talking to me. I don’t know the answers to these questions. I don’t see myself this way.”

Regardless of this final demonstration of female agency, one of the overall implications of the movie is the damage done by the cancellation of motherly liability–which is also a predominant subject in Western educational discourses. Being set in the postcolonial imaginary, the “lost” here is re-appropriated by masculinist bonding and the subordination of the subaltern “other.”

Steffen Loick is doing research about the relationship between gender identity and body optimation at Ludwig-Maximilian University, Munich Germany, and Ingrid Bettwieser studies history and literature at Freie Universität, Berlin Germany.

Travel Films Week: "It Seems to Me That She Came From the Sea": A Review of Agnes Varda’s ‘Vagabond’

Agnès Varda directs Vagabond
This is a guest review by Rachael Johnson.
Vagabond is one of Agnès Varda’s finest films. First released in 1985, its title in French is Sans Toit Ni Loi–Without Roof or Law or Homeless and Lawless. It is the story of Mona, a young homeless woman roaming the landscape of a French wine-growing region in deepest winter. Lined with a feminist sensibility, Vagabond is both naturalistic and formally remarkable. Filmed in a realistic, pseudo-documentary style, it is structurally ambitious and bleakly poetic. Varda, interestingly, dedicates her film to Natalie Sarraute, one of the key writers of the Nouveau Roman (New Novel), the French literary movement that challenged post-war narrative conventions. Vagabond also features a compelling central performance by Sandrine Bonnaire. The actress, unsurprisingly, won a César (French Oscar) for her courageous turn as Mona. The film itself won the Golden Lion at the 1985 Venice Film Festival.
We begin at the end with the discovery of Mona’s corpse in a ditch. The young vagabond, it seems clear, froze to death. Through interviews with the people she met on the road as well as flashbacks, Vagabond explores the riddle of Mona. The young woman, it soon becomes apparent, is a complex, contradictory figure. Although spunky and independent, she can be curiously passive and sluggish. She does not care what others think of her but is defensive when challenged. She can also be as stubborn and sullen as a small child. Mona’s grit and sass are evident in the opening flashbacks when we see her flipping off a truck driver. There is, equally, a sensuality and earthiness to the young woman. We see her first–in long shot–emerging naked from the sea. The unseen interviewer (Varda herself) narrates in voice-over: “It seems to me that she came from the sea.” 
Sandrine Bonnaire as Mona Bergeron in Vagabond
The director’s feminist aesthetics are apparent in the framing of these early flashbacks. As Mona emerges from the sea, the viewer sees that she is being watched by two young men. Varda’s shot of the naked Mona is succeeded by a shot of postcards of naked women for sale in a bar frequented by the same young men. Disturbingly, they talk of missed opportunities. Varda depicts the sexual objectification and exploitation of Mona in a quite unobtrusive, subtle fashion. Many of the male characters reveal their misogyny themselves in interviews. A garage owner who exploits Mona has the audacity to say female drifters are “always after men.”
Many of the women Mona meets seem to understand and appreciate her more. A few even envy her mobility and freedom. A teenager longingly observes, “She was free; she goes where she likes.” Another much older woman admires her character: “She knows what she wants.” Amusingly, she tells her husband that she would have been better off if she had kicked him out at Mona’s age. The charged, poignant comments suggest deep female dissatisfaction with the domestic space.
Mona can be a subversive, liberating force. There is a wonderful scene where she gets drunk on brandy with a wealthy, old lady. The old woman revels in Mona’s anarchic spirit and the mischief of the moment. She knows her nephew wants her money and home and Mona helps her cut through the bullshit of bourgeois propriety and hypocrisy. Amusingly, the young vagabond has been squatting in an abandoned wing of the woman’s château with a young man she has picked up. Mona is also–at first at least–a romantic figure to the old woman’s nurse. A dreamy woman disappointed in love, she is fascinated by Mona’s relationship with the young man. The lovers eat from cans in candlelight, drink wine, smoke pot and listen to music. We see them–in a fine tracking shot–wander the grounds of the property wrapped in blankets. Mona does not, however, play the conventional romantic role for long. An autonomous, capricious spirit, she abandons young male lovers and companions when she feels the need or inclination. 
Mona drinks with a wealthy older woman
The young vagabond is a complicated, ambiguous character. She is prepared to play the dependent, happy to take, and willing to steal. She hooks up with a sweet Tunisian vine-cutter who provides shelter and promises to provide. When he is forced to choose his job and co-workers over her, she is bitterly wounded. She is offered a role and place to stay by a goat farmer but chooses to do very little. She expresses interest in growing potatoes but does not take up the man’s offer of help. She even steals from his wife. The goat farmer, a university graduate, is repelled by Mona’s aimlessness and lack of work ethic. Calling Mona “a dreamer,” he tells her of friends who have been destroyed and taken by life on the road. Mona, it is true, has no plan or ideology. She is not on a journey of spiritual or intellectual enlightenment. She does not want to remake her world. Mona, for her part, defiantly asks why a highly-educated man would herd goats for a living. The suggestion is that the farmer is himself somewhat of a dreamer and even guilty of middle-class self-indulgence. It is never fully clear what drove Mona to choose the road, but we learn that she hated her secretarial job and “jumped-up bosses.” She no longer wants to play the game. When a female agronomist she meets asks Mona why she dropped out, she answers: “Champagne on the road’s better.” Does she believe herself? The factor of class is alluded to but not underscored in Vagabond. Mona quietly observes, “There are so many big houses, so many rooms.” But we know little of her background and education.
The agronomist is intrigued and troubled by the young woman’s way of life. She offers Mona food, champagne, and temporary shelter in her car. The middle-aged woman plays a sisterly-maternal part and expresses deep concern about the dangers that may befall Mona when she finally parts ways with her. They are realised. Mona’s journey takes a tragic turn when she is raped in the woods. Varda, notably, pulls her camera away from the horror. Mona’s life gradually begins to unravel. Although she gains a new set of (delinquent) companions, she becomes increasingly unmoored and scarred by her state. We see her vomiting at a bus station, bombed out of her mind, and we see her, finally, break down and cry. The cold will soon take her. 
Sandrine Bonnaire in Vagabond
Vagabond is an unsentimental study of the road and Mona is not drawn as particularly sweet or predictably heroic. The film does not address gender politics in direct, didactic fashion. Varda’s feminist sensibility and aesthetics are, however, evident throughout. The veteran director never sexually objectifies her female protagonist, and her portrait of Mona is complex, humane, and provocative. The young woman is, in many ways, a truly transgressive figure. Her vagabond state represents an absolute rejection of the comforts, confines, and conventions of domesticity. Although young and attractive, Mona refuses cultural norms of feminine beauty. Mona’s filthiness is, pointedly, the subject of incessant comment throughout Vagabond. With these repeated references, Varda alludes to the deep-rooted misogynist cultural belief that an unclean woman is nothing less than a monstrous aberration. A male student of the agronomist declares, “She’s revolting, a wreck. Makes me sick…She scares me because she revolts me.”
Mona intrigues, unsettles, and repels the people she meets. Vulnerable, variable, tough, apathetic, hedonistic, wayward, and free, she cannot be pinned down and defined. If Vagabond sounds like too grim a journey, it is not. It is an absorbing, at once harsh and beautiful tale about an enigmatic girl who wandered in winter.

Rachael Johnson has contributed articles on film to CINEACTION, www.objectif-cinema.com, and www.jgcinema.com.

Travel Films Week: Protecting Olive in ‘Little Miss Sunshine’

Movie poster for Little Miss Sunshine
This is a guest review by Melissa Richard.
Look around… this place is fucked! I don’t want these people judging Olive—fuck them! You’re the mom—you’re supposed to protect her! Everyone is gonna laugh at her, Mom… please don’t let her do this. Look, she’s not a beauty queen. She’s just not.

So says Dwayne to his mother Sheryl moments before his sister Olive hits the stage for the talent portion of the pageant that gives Little Miss Sunshine its title. Olive and Little Miss Sunshine are who and what pile the extended Hoover family into a yellow VW van and carry them across 800 miles from New Mexico to California. In the process, the Hoovers lose dreams and careers, gear clutches and horn capabilities, not to mention the heroin-snorting Grandpa. Dwayne’s outburst comes at the near-end of a trip filled with heartache and disappointment (often simultaneously gut-wrenching and hilarious), and not only because he recognizes the damage participating in the contest might cause to his younger sister. He also expresses the collective fear of the male Hoovers who have generally, through their own failures, come to see (and protect) Olive as a symbol of personal redemption.
Sheryl checking in with Olive before her talent act, with Richard and Dwayne looking on
Little Miss Sunshine is like many classic road trip films in that the trip itself is a vehicle (pun intended) for the characters to learn something about one another, about themselves, and/or to come to a kind of acceptance of one another, and of themselves, by the film’s end. And Little Miss Sunshine’s characters certainly have a lot to learn because, like most of us, they are deeply and, in some cases tragically, flawed.

Olive’s dad Richard Hoover (Greg Kinnear) is a failing motivational speaker (a complete contradiction); brother Dwayne (Paul Dano) is in teenage-boy training to become a jet pilot (which later goes down the tubes when it’s discovered that he’s colorblind); Uncle Frank (Steve Carell), the “number one highly-regarded Proust scholar” in America, is recovering from an attempted suicide after his love interest, a graduate student, dumps him for the “number two highly-regarded Proust scholar” in America; Grandpa Edwin (Alan Arkin) is a heroin addict who’s been kicked out of his retirement community and has an abiding love of women, porn, and Rick James (and has, possibly, a knack for choreography); and then there’s mom Sheryl (Toni Collette), whose only major flaw seems to be furtively smoking cigarettes (and possibly marrying a failed motivational speaker). Olive (Abigail Breslin) and the pageant represent the movement toward something better, something successful (by literally moving toward the land of sunshine, California), even when it’s clear to everyone that Olive is just not a beauty queen, as Dwayne says. It’s not that she is a real contender that drives the Hoovers toward redemption. It’s the symbolic value of her possible success in the type of contest that society sanctions as a visible indicator of success (however troubling or, well, foolish a beauty contest is as an indicator of success for young girls and women). In other versions of these contests—careers, dreams of careers—Richard, Frank, and Dwayne, in particular, have failed.

Olive as a symbol of redemption (and the need to protect her as such) is established early in the film, when the frazzled Sheryl arrives home with Frank, and the family sits down to a working-mom meal of a bucket of fried chicken, salad, and Sprite Zero. Everyone else seems suited (or apathetic) enough to ignore the bandages on Frank’s wrists, but not Olive. She looks at Frank, gasps, and exclaims, “What happened to your arms?” Richard changes the subject to Olive’s pageant dance routine, but Frank interrupts, saying he’s had an accident and shifts the conversation to Dwayne’s vow of silence. Olive, however, insists. Frank says it’s “okay” to talk about it, which leads Sheryl to indicate that she’s “okay” with talking about it (she’s “pro-honesty”) if Frank is. After Frank permits Sheryl to tell Olive that he attempted suicide, which she does, Richard flips, suggests that it’s not an appropriate conversation to have at dinner, and “shushes” Olive. She’s nonplussed, however, and poignantly asks why Frank would want to kill himself.

Richard explaining to Olive why Uncle Frank may be a loser, but she’s going to be a winner, in the dinner scene
Professional pusher of motivational success that he is, Richard is having none of it. After listening to Frank’s building tale of unrequited love and academic failure, he spins the story into his own type of motivational-speak, interpreting Frank’s narrative as a series of “foolish choices” and “giving up on himself” for Olive. On the one hand, the interpretation is a way—albeit a clumsy, ineffective, and completely ridiculous one—to package the “why” of an attempted suicide to a seven-year-old. On the other hand, it’s a clear reflection of the underlying fear of failure that Richard himself is facing in the attempted sell of his “Refuse to Lose / 9 Steps” program (which does, indeed, fail). Richard may not realize this consciously, but as he spins Olive’s desire to compete into a similar “winner or loser” narrative to that of Frank’s, the family, as well as the audience, does—especially since the Hoovers can hardly afford to take the trip. Green-lighting the road trip is Richard’s way of explicitly protecting Olive’s dream and implicitly protecting his own.

The reasons for the Hoovers to protect Olive are not always as selfish as those that Richard might have for protecting her (and, on occasion, they have to protect Olive from her father’s philosophy). In fact, the literal protection of Olive from the social pressures that break us down as adults is often incredibly touching, as it is in the diner scene wherein Olive orders her waffles “a la mode-ee.” Although Sheryl questions Olive’s choice of ice cream on the grounds of it being so early in the morning, Richard objects because he’s still got his eye on her success (as a beauty queen specifically, but replace the pageant with anything else and he’d likely have a similar objection). He breaks into a patronizing lesson on how ice cream comes from cream, which comes from cows, and notes that “cream has a lot of fat in it.” Sheryl, bless her, knows where he’s going with this and mutters under her breath “Richh-eerd.” As usual, Richard turns Sheryl’s earlier “pro-honesty” defense of telling Olive about Frank’s suicide attempt against her (“she’s gonna find out anyway”). When Olive asks what she might find out, Richard replies, “Well, when you eat ice cream, the fat in the ice cream becomes fat in the body.”

The Hoovers at their first pit stop on the road, looking totally enthused as Richard explains to Olive how cream makes you fat
To her credit—and displaying the role she plays in the protection of her daughter—Sheryl looks at Olive and says, “I just want you to understand that it’s okay to be skinny and it’s okay to be fat, if that’s what you wanna be. Whatever you want, it’s okay.” While Olive is processing this, Richard asks Olive to consider whether beauty queens are “skinny or fat,” to which she quietly replies “They’re skinny, I guess.” And Sheryl shoots Richard a death-ray stare as the waitress comes over and serves Olive her “a la mode-ee” side dish.

“Does anyone want my ice cream?” Olive sadly asks.

Grandpa to the rescue. “Yeah, I’d like a little…” he says, and then he invites everyone else to have some, as well, until Olive protests “Wait! Stop! Don’t eat it all…” and digs in. (And Sheryl cuts Richard’s attempted interruption of this as Dwayne shoots a spitball through a straw directly into Richard’s face.) Taking their cue from Sheryl, Grandpa, Dwayne, and Frank are not only protecting Olive’s desire to eat ice cream; they are ultimately protecting her right to make her own choices and to disregard what society (a patriarchal society represented by Richard, maybe?) tells her to choose.

This particular scene foreshadows the protection the Hoover men give Olive during her dance performance during the talent portion of Little Miss Sunshine. Having made it to California and only losing one person (poor Grandpa), the Hoovers have everything invested in Olive, including the emotional toll their own failures have taken on them. Olive’s routine to Rick James’ “Super Freak,” choreographed by the recently departed Grandpa, is the film’s true highlight because it does so much in a few minutes: it makes explicit the sexualized undertones of the child glitz pageant world (Olive might be shaking her bootie and doing the ever-lovable “growl crawl,” but the little dolls in their make-up and teased hair represent something similar on a different frequency); it provides the context through which the Hoovers are able to pull together and to accept themselves as they are; but it also provides the moment when Richard, as well as Frank and Dwayne, are really able to protect Olive for who she is and what she’s chosen. With the head pageant judge in a tizzy over the routine, Richard jumps on stage to protect Olive from being pulled off, but instead of quietly suggesting to his daughter that it’s time to go, he begins dancing with her (and is joined by the rest of the Hoovers in quick succession).

Frank, Richard, and Dwayne rockin’ out on stage with Olive
The Hoover boys may not like what the pageant represents, which they become clearly aware of once they arrive, and it’s not about protecting Olive as a symbol anymore. It’s about representing her choice to be in the pageant, whether she’s truly a contender or not.

Which brings me back to the quotation from Dwayne I opened with.

Dwayne and Richard are now mentally awake enough to be concerned about Olive competing in the show; they’ve now seen the polished contestants strut and pose for the judges, and they know she’s not made of that stuff. As Dwayne points out, she’s just not. At first flustered by the sudden concern toward Olive, Sheryl finally explains to them: 

Olive is who she is. She has worked so hard, she’s poured everything into this. We can’t just take it away from her—we can’t! I know you wanna protect her… but we gotta let Olive be Olive. 

Like in the diner scene when she tells Olive she can be skinny or fat or whatever she wants to be, Sheryl has been protecting Olive all along—not because she herself is missing something, not because she’s failed personally, but because she recognizes the importance of a little girl being able to be, well, who she is. Sheryl isn’t your typical pageant mom… she’s not a “pageant mom” at all. She’s far removed from those types of moms you see on shows like TLC’s Toddlers and Tiaras, women who put out big bucks for high-teased hair pieces, spray tans, and “flippers” that transform mere babies into miniature adult likenesses, who act out routines for their daughters to follow from the audience, who train, coach, and, sometimes quite literally, push these girls toward the stage. In fact, Sheryl is clearly removed from the process in a positive sense: from the moment she hears the phone message from her sister, Cindy, indicating that Olive is eligible to compete in Little Miss Sunshine (and rolls her eyes at the revelation that the first-place winner set to compete was disqualified because of “diet pills or something”), Sheryl is proud and supportive of Olive no matter what. She’s not pushy, but she’s not disconnected, either. She is being what Dwayne reminds her she is—“the mom”—by allowing Olive the freedom of her own choices.

Letting “Olive be Olive”—and learning to protect the choice Olive can make to be herself—is ultimately what allows the Hoovers to accept themselves and one another. We don’t know what life will be like for the Hoovers once they return to New Mexico, but one thing is for certain by the film’s end: they’ve broken through a lot more than the barrier gate in the parking lot of the Redondo Beach Inn.

Melissa Richard is a part-time English instructor at High Point University in the Piedmont Triad area of North Carolina. She writes about work and women in nineteenth-century Britain (as well as less esoteric topics), likes to take photographs of things and stuff, and thinks that dancing is really fun.



Travel Films Week: The Leading Women of Travel Films

This is a guest post by Marcela De Vivo. 

Movies that speak to the action hero or war veteran in us are not hard to come by. More often than not, those movies present a distinctly masculine vision of what adventure and life’s dilemmas look like.

While there’s certainly nothing wrong with that, finding movies that present travel and adventure from a woman’s point of view, while addressing the inward issues that a woman might typically face, is far more difficult to come by.

The following films do quite an admirable job of capturing the inner workings of a woman’s heart by providing stories and situations that most can identify and relate to.

More than just romantic comedies or “chick flicks,” these movies are all excellent windows into the soul and thought of the modern heroine.

Julia Roberts in Eat, Pray, Love
Eat, Pray, Love — Eat, Pray, Love is the story of Elizabeth Gilbert who, after going through a difficult and long divorce process, spends all of the money she receives from a book deal to travel through Italy, India, and Indonesia, concluding with the eventual pursuit of a relationship with a Brazilian businessman.

Her journey is marked by a pursuit of good food, spiritual fulfillment, and relational fulfillment, embodying three of the most relatable aspects of life.

Scarlett Johansson in Lost in Translation
Lost in Translation — Scarlett Johansson plays the role of a young woman in a struggling marriage with a celebrity photographer, who she believes is more interested in other women.

Upon meeting Bob Harris (played by Bill Murray), she forms a friendship with him (who is also depicted as having a loveless and tumultuous marriage) and the two share a series of adventures together in Tokyo before tearfully departing at the end of the movie. The film depicts the value of friendship and companionship between two people who at first were complete strangers and then bonded simply by exploring a city together.

Audrey Hepburn in Roman Holiday
Roman Holiday — Audrey Hepburn plays Ann, a disgruntled princess who is becoming increasingly jaded with her life in the public and political eye. The film follows Ann’s stop in Rome during her tour of several major European cities. She meets and eventually falls in love with Joe (played by Gregory Peck), an American reporter working in Rome. Joe represents to her a simpler, more private life that’s free of her currently restrictive responsibilities.

The two eventually determine that a relationship is impossible and end up parting ways.

This movie focuses heavily on a woman’s desire for simple freedom and how social restrictions and responsibilities can challenge those desires and make them difficult to realize.

Diane Lane in Under the Tuscan Sun
Under the Tuscan Sun — Diane Lane plays the role of Frances Mayes, who leaves her home in the United States to go on a vacation in Tuscany after a difficult relationship. Mayes eventually falls in love with her life in Tuscany and buys a home to start fresh in a place where she planned to spend only a short amount of time.

The film connects with the need to go outside one’s comfort zone and how sometimes we need a restart in life. Mayes just happened to find that restart button in Tuscany.

What all these movies have in common is that they take women who are having personal, relatable conflicts and show that a good adventure and a strange city can revive one’s outlook on life.

While it might not be difficult to find a good female action movie, or even a solidly entertaining “girl time flick,” these movies are unique in their pensive and thoughtful approach to the difficulties women face in life. They show that a little adventure and new surroundings can create a whole new perspective.

They’re certainly worth the watch.

Marcela De Vivo is a writer from Southern California that specializes in tech, travel, health and fitness, and skin care. In her spare time, she enjoys watching films about travel that inspire her own adventures and works with GuestDoor.com to find the best vacation rentals.

Travel Films Week: ‘The Go-Getter’: A Male-Led Feminist Film

The Go-Getter movie poster


This is a guest post by Melanie Killingsworth.

The Go-Getter doesn’t scream “feminist.” The central character is a guy named Mercer; in fact, the movie doesn’t actually pass the Bechdel test, because no one really talks to anyone besides Mercer.

Mercer’s first words – to himself and the audience at large – are about Huckleberry Finn, not remotely feminist literature. After a little soliloquy, Mercer steals a car and starts a road trip in search of his older half-brother, Arlen. Along the way, the imagination interludes and fantastical sequences give the movie a dreamy, slightly drugged quality. Where am I going with this, and how is The Go-Getter feminist? Perhaps I should sum up the plot first.

Mercer stops at a pottery collective where Arlen used to live, only to get punched in the mouth by someone Arlen stole from. The puncher repents and offers Mercer some pot, which Mercer tries for the first time. All the collective members sit down for dinner with Mercer, and a few details about his mother come out. She was a substitute teacher and mom at 45, and though those things are hardly for the faint of heart, Mercer feels a need to portray her as a sled dog racer and later someone who travelled the Australian outback. The conversation and the pot help Mercer air some of his feelings, but he’s not much closer to finding Arlen.

The collective a bust, Mercer goes to find his middle-school crush, Joely, whom he obviously idolized; the camera angles point up at her and down at him while she climbs onto the pedestal of bleachers. Joely joins the road trip for kicks in the hopes of taking Mercer’s virginity, while Mercer dresses up and takes ecstasy to impress her before they have sex. In the end, she’s underwhelmed, and he’s apologetic.

Joely in The Go-Getter

Mercer goes from his first sexual experience to the set (shack, really) of a pornographic film where Arlen fleetingly “worked.” The director claims he’s “making art” about “making love,” but the boys in the waiting room talk about girls in dehumanizing ways, and one of the actresses dissolves into tears in the background. “What good is it if she cries before she gets fucked?” the director asks. Mercer isn’t at all sure how to respond, so he steals the camera and runs. They can’t film without it, he figures.

Mercer goes back to find Joely in the hotel with her cousin and a friend. When Mercer tries to take off by himself, the threesome steals Kate’s car and leaves. Mercer hitches a ride after them and steals the car back, again. Next stop is the pet store where Arlen ran a check-scam with an older woman. Said woman ponders Mercer, decides to take a maternal attitude, rambles a bit about free love and choice, then charms Mercer into singing hymns with her not-a-band to fulfill her community service requirements.

All this time, Mercer has been chatting with Kate, the girl from whom he stole the car. One of my favorite sequences is when Mercer is on the phone trying to imagine what Kate might look like, and the visualization runs through several women. It shows only their faces, not their bodies, and some of the suggested mental connections – the oldest of the group liking beer, one of the younger ones coming up on the suggestion of fake teeth – eschew stereotypes.

As Mercer parts ways with the pet shop woman, Kate finally shows up, more angry that Mercer lied than the fact that he still has her car. “Doesn’t anybody know anybody at all?” she asks. The two of them talk as they drive, getting closer emotionally and physically. Eventually, Mercer catches up to Arlen and gets scorn and a bloody lip for his trouble. Kate comforts him, and later they have sex.

Kate as both nurturer and protector

Mercer is finally able to sit down civilly with Arlen. Mercer is not crushed by Arlen’s anger; he addresses Arlen as an equal. No begging, no insecurity or needing a big brother’s acceptance. All the things Mercer has learned about women along the way led Mercer to his brother. Sex may be the turning point that leads to this conversation, but it’s the conversation that causes Mercer to realize he has “become a man,” and a man mostly shaped by women, at that.

So what makes a man’s coming-of-age story a “feminist” travel film? The fact equal-opportunity is still so rare these days? No, (though on a side note: sadness and anger!). It’s because as Mercer’s trip progresses, the catalysts are fully-realized women who exist for more than just his gratification. His trip is prompted by his mother’s death. All his stops along the way involve women who reveal something about themselves and/or Mercer. Finally, Kate, from whom Mercer stole the car, tracks him down and finishes the road trip with him. In a moment near the end, Mercer asks Kate, “Want to go to Louisiana with me?” and she raises her eyebrows and notes, “It’s my car,” as if to sum up that though Mercer has been making his own way, it’s women who are enabling and teaching him. It’s women he has learned to be like or not-like, from his mom to his first crush to this girl he just met over the phone.

Mercer talking to Kate on the phone, while imagining her as his shoulder angel

Women are sexual beings who initiate all Mercer’s intimate interludes. Women make small talk about weather and geography and deep conversation weighing fate versus coincidence. Women are nurturing (they cook food and tend to Mercer’s various injuries), but also capable (they make pottery, paint doors, and run stores). Mercer – and at times other men – are also portrayed as nurturing and loving, and none of these are seen as undesirable or distinctly “female” qualities.

A potential negative to the feminist theme is the porn shack scene. Coming-of-age must deal with sex, but since Mercer deals with it in other ways, is this underdeveloped side trip necessary? It has at least one damsel in distress, one predatory director, and three young boys who are likely being taken advantage of by the director, but who are also looking at the experience as their license to take advantage of the girls. Mercer weakly condemns it, then runs from it. The only real reason for its inclusion is – in leading to Mercer stealing the camera – girls again become a catalyst and point out the uncertainty in Mercer’s actions. He won’t be confident in his decisions until the end of the film when he reaches “manhood.” Of course, it also gives Mercer another noble reason to steal a prop useful to the story, so one could argue for pragmatism.

Another possible negative, Joely’s sexual manipulation of various men, is seen as an individual choice. Her “sins” aren’t sex or promiscuity or drugs; they’re theft of things Mercer already stole. She’s only his equal there, and none of her choices are representative of womanhood, just as Mercer’s choices aren’t representative of manhood.

Neither of these quibbles takes away from the overall woman-positive tone of the story. Kate responds to Mercer stealing her car with frustrated intrigue and working things out verbally. In opposition to this method, violence, the “male” answer to problems (as in, here always perpetrated by males), happens four times – the potter lashing out at Mercer because of Arlen; the three friends physically assaulting Mercer to steal Kate’s car; Mercer attempting to steal the car back, being mocked until someone discharges a gun; and finally, after years of repressed emotion, when Arlen demeans their mother and he and Mercer exchange blows. “Get yourself a hunting knife, can’t nobody take your hat,” the liquor salesman advises.

Mercer’s fantasies imagine how the violent road taken would end

Instead, Mercer becomes strong without violence, has sex without unrealistic idealizations, comes to terms with his brother, and realizes much about himself. All this he learns from women, while he and the story embrace and accept women as equal, strong, complex creatures with agency. Add to that a car trek cross-country to Louisiana – voila! – feminist travel film.

A film doesn’t have to have a woman as the main character to be feminist. This story unabashedly demonstrates the importance of women, not just in relation to men, but to themselves and the world in general.

Melanie Killingsworth is a writer and filmmaker in Portland, OR. Her feminist noir The Lilith Necklace is currently applying to a film festival near you.

Travel Films Week: ‘Spring Breakers’ Forever

This is a guest review by Marcia Herring.
Movie poster for Spring Breakers
In a lifetime, how many chances are we granted to truly reinvent ourselves? Growing up, I would often daydream about taking a trip: leaving my conservative duds, Midwestern accent, and semi-closeted life behind me. I would wake up and magically be able to fill the shoes of an exaggerated version of myself. I could experience life on the other side without the backlash of disapproving parents, poisonous social norms, and my own fear of change. 

Many viewers may not consider the 2013 film Spring Breakers a discussion of how a little change of location can open the doors wide for reinvention — after all it is easy to get distracted by the bright lights and dubstep of Harmony Korine’s portrait of excess and meaninglessness. The plot of Spring Breakers centers around four girls; daydreaming their way through a semester at college in their Kentucky hometown, they become driven by the idea that they might escape and finally have some fun — or discover themselves, depending on which girl you asked. 
Being typical college students, Faith, Candy, Brit and Cotty are broke. How, then, will they get away from the copy-of-a-copy existence they lead? The idea comes — a strange bubble of a thing — to rob a convenience store. It goes down without Faith’s knowledge; she is busy singing half-hearted worship songs at a Christian campus group, and would never approve anyway. Cotty plays getaway driver while Candy and Brit don ski masks and water guns and terrorize their way into enough money to get all four girls to Florida. 
Once there, the freedom proves heady. The girls overindulge in drugs, late-night scooter rides, flirtations, and alcohol. St. Petersburg is already full to the brim of people just like them — here for the week and ready to party, their “real” selves be damned. 
Of course, the hedonistic bliss cannot last long. After all, spring break isn’t forever. Spring Break is not some magical concept that, although it certainly feels like it, exists separate from the rest of the world. The girls get caught. They spend the night in jail, miserable and worried. A judge passes their (relatively tame) sentence, and the girls are rescued from having to call their parents by local “businessman” named Alien (James Franco, in the role he must have been born to play). Conversation with Alien quickly reveals that he is far from the lifeless folk the girls are used to encountering. Alien has his hands in the drug trade of St. Pete, engages in petty crime for entertainment, and even has a rival (Gucci Mane). Alien’s dream is the American Dream, the dream of more, better stuff … and he wants to share that dream with the girls. 
Alien (James Franco) and his girls (l to r: Rachel Korine, Selena Gomez, Ashley Benson, and Vanessa Hudgens)
The film, which stars Selena Gomez (Wizards of Waverly Place) as Faith, a sheltered good girl gone bad, Vanessa Hudgens (High School Musical) as Candy, Ashley Benson (Pretty Little Liars) as Brit, and Rachel Korine (known mostly as director Korine’s much-younger wife) as Cotty, would be easy to read as exploitative. After all, three of the four female stars are known for their roles in relatively-wholesome entertainment. Both Hudgens and Gomez have been a major part of the Disney generation of girls (including Miley Cyrus). Upon reaching late adolescence and the chance to become “real” stars, they have taken career moves that bared skin. They’ve also been subjected to sexual scandals. Is this casting intentional? I don’t doubt it! Does it play into our culture’s obsession with the graduation of young girls into women by subjugating them to a particular brand of role? Yes — in a way. 
Caveat: I am certainly not an advocate for the nudity = mature film career movement; I wanted to touch on a few of the ways Spring Breakers might, depending on how you view the thing, do this a little better than most. For one, none of the “Disney girls” is ever shown nude. The sex scene that focuses on Brit and Candy is much less explicit than the earlier scene where the camera is on Alien. The only top-billed nudity comes from Korine, who is quite a bit older than the other girls — and as director Korine’s wife, I’m sure she had a voice in how to appear in the film. Rachel Korine also spoke to Vice Magazine about being a mentor to the other girls. Many party scenes featured a large number of extras, and Gomez had some hesitance about being in such a mob. Korine physically protected Gomez, and announced that any inappropriate behavior toward Selena would not go unpunished. End caveat! 
I don’t think that Spring Breakers, despite its perpetually-bikini-clad bodies, is an addition to the list of ways these young female bodies have been exploited. Instead, Spring Breakers turns that sexualizing gaze back onto the audience members who may have been enticed to see the film based on the promise of nubile bodies. The opening scene — a montage of spring breakers partying hard set to dubstep — is full of drunk white kids, many of the girls flashing their breasts in true Girls Gone Wild fashion. On a small scale, this may have been titillating, but Korine returns to the theme of careless youth partying with a regularity and focus that not only de-sensitizes the flash of nudity, but eventually makes us grimace. This is a generation partaking in activities they’ll regret because they are bored and aimless. The nudity and partying have no meaning, no purpose, because life for these co-eds has no meaning, no purpose. Korine notes that the film “is more music-based than cinema-based. Music now is mostly loop and sample-based … ” — not even the music of this generation is original. We rely on copies of copies for entertainment. Nothing is real. And when nothing is real, nothing matters. 
Here lies the generational gap when it comes to perception of the film. I went to see Spring Breakers on opening night with my little sister, who happens to be the age of the protagonists. Because she grew up with me for a sister, someone who is constantly looking at media as a reflection of society, my sister could appreciate the self-examination of her generation — after all, a few years ago she was just as lost and aimless as many in the film. A quick look at twitter reviews, however, suggest that many other teens — who were lured in with the promise of a party flick — left the theater frustrated and angry. They keep doing the same things, saying the same lines, these viewers critique, unable or unwilling to look at their own lives, their own twitter accounts and see that cyclical action and speech is indicative of an entire movement of youth. (Oddly enough, if viewers were familiar with Harmony Korine’s previous work, they would be surprised by the strength of the narrative plot in Spring Breakers!) 
That narrative plot is purposefully left open to interpretation. Korine himself has said that just about any interpretation of the film is a valid one. I’ve written previously about the economic implications of the world Korine shows us, but Spring Breakers is also rich with discussion of the female body (as evidenced above!), sexuality, and female power. 

The key for my enjoyment and promotion of this film is that, unlike many other woman-centric narratives, the women make choices and are not unduly punished for them. [The rest of this review contains specific spoilers for the film. Read with caution.] Faith chooses, despite her (ahem) faith, to explore herself with drugs and sexual behavior. She “finds herself” but when threatened with real life consequences, she chooses to return to Kentucky. The other characters are sad to see her go, but never shame her for making this decision. Cotty parties hard, strips down, and flirts with sexual situations. She is not raped — the fact that I was expecting her to be raped really says something about our culture and media depictions of our culture — and when she is shot during a street showdown, it is a wake-up call. Cotty’s wound is directly related to hanging out with a known criminal, not her sexual choices. Again, when she returns home, she is not shamed. 
Brit (Ashley Benson) and Candy (Vanessa Hudgens) dress the part

Brit and Candy are in the film for the longest time, so it makes sense that their story has the most to say about women. Early in the film, they are shown using drugs and not caring about school. They flirt with each other but don’t appear to have a romantic history. Spring break is, for them, not an escape from reality, but a new reality in which they can truly come to life. Something awakens in them when Brit and Candy rob the convenience store — something tied in this narrative with sexuality, violence, and self-awareness. Different readings of the film can boil this awakening down to any one of these aspects, but again, the key for me is that Brit and Candy are not punished for their choices. At first, they seem to need Alien’s presence and permission to embark on these new levels of claiming power through violence and sexual attraction, but as the film unwinds, Brit and Candy leave Alien behind. 
Alien’s own weirdness — he feels, and sometimes acts, like an alien in his own surroundings — lay the groundwork for Brit and Candy to feel safe enough to explore what they want. And what do they want? They want weapons, and the skills to use them well. They want sex, with each other, with someone who loves them. They want to have agency in relationships. They want to flip traditional gender roles around, listening while Alien gets sentimental about Britney Spears, holding the gun Alien simulates fellatio on, committing violent acts without motive or feeling. They want freedom — to display their bodies how they want, to claim power and use it in all aspects of life, to live the life they choose and not one that has been prescribed for them by a culture obsessed with non-reality. True, the extreme new lives of Brit and Candy are also laced with non-reality, but how much of that is because our culture refuses to let this sort of narrative be real? None of these things is granted to women in media, or, for the most part, in life. 
Spring Breakers brings something new to the discussion of women in film. Young female characters with agency populate this critique of youth culture, and young female characters with agency walk away from the narrative unscathed. For some, spring break may be a break from reality. I, for one, hope it is the new normal. 
Marcia Herring is a writer from Missouri. She is still working on her graduate degree, has a day job in retail, and writes freelance for the Lesbrary. She spends most of her free time watching television and movies. She wrote an analysis of Degrassi, Teens and Rape Apologism, contributed a review of X-Men First Class, V/H/S, and reviewed Atonement, Imagine Me & You and The Yellow Wallpaper for Bitch Flicks. 

Travel Films Week: ‘Sex and the City 2’: Hardcore Orientalism in the Desert of Abu Dhabi

The story of Carrie, Miranda, Charlotte, and Samantha continued in Sex and the City 2 (2010)

This is a guest post by Emily Contois.

I’m not embarrassed to admit it. I totally own the complete series of Sex and the City—the copious collection of DVDs nestled inside a bright pink binder-of-sorts, soft and textured to the touch. In college, I forged real-life friendships over watching episodes of the show, giggling together on the floor of dorm rooms and tiny apartments. Through years of watching these episodes over and over again, and as sad as it may sound, I came to view Carrie, Miranda, Charlotte, and Samantha like friends—not really real, but only a click of the play button away.

On opening night in a packed theater house with two of my friends, I went to see the first Sex and the City movie in 2008. Was the story perfect? No. But it effectively and enjoyably continued the story arc of these four friends, and it made some sort of sense. Fast forward to 2010 when Sex and the City 2 came to theaters. I had seen the trailer. I’ll admit, I was a bit bemused. The girls are going to Abu Dhabi? Um, okay. Sex and the City had taken us to international locales before. In the final season, Carrie joins Petrovsky in Paris and in this land of mythical romance, Mr. Big finds her and sets everything right. When their wedding goes awry in the first movie, the girls jet to Mexico, taking Carrie and Big’s honeymoon as a female foursome. But the vast majority of this story takes place in New York City. It’s called Sex and the City. The city is not only a setting, but also a character unto itself and plays a major role in the narrative. So, it seemed a little odd that the majority of the second movie would take place on the sands of Abu Dhabi.

In Sex and the City 2, the leading ladies travel to Abu Dhabi

Before the girls settle in to those first-class suites on the flight to the United Arab Emirates, however, we as viewers must suffer through Stanford and Anthony’s wedding. From these opening scenes, there’s no question why this dismal film swept the 2011 Razzie Awards, where the four leading ladies shared the Worst Actress Award and the Worst Screen Ensemble. How did this happen?? These four ladies were once believable to fans as soul mates—four women sharing a friendship closer than a marriage. And yet they end up in these opening scenes interacting like a blind group date—awkward, forced, and cringe-worthy.

As our once favorite characters slowly warm up to one another, Michael Patrick King’s weak screenplay lays some groundwork for the film’s plot, all of which establish that these women are not traveling to an exotic locale for fun and adventure. They’re escaping—and from decidedly white people problems at that. Carrie from a hot marriage settling all too quickly into a routine of couch, TV, and takeout. Miranda from the stresses of a job she just quit. Charlotte from an always-crying-terrible-two-baby-girl and a worrisomely, buxom nanny. And Samantha, well, isn’t escaping anything. Her entire life has been reduced even further to beating menopause with an army of all natural pharmaceuticals, which fuel full-volume sexual interludes. As such, this all-expense-paid vacation to the Middle East serves as an escape filled with a little girl time and a lot of bold, overt, and luxurious consumption.

From the moment our Sex and the City stars have decided to take this trip together, however, Abu Dhabi is viewed through a lens of Orientalism, demonstrating a Western patronization of the Middle East. Starting on the first day in the city, Abu Dhabi is framed derisively as the polar opposite of sexy and modern New York City. It’s also stereotypically portrayed as the world of Disney’s Jasmine and Aladdin, magic carpets, camels, and desert dunes—”but with cocktails,” Carrie adds. This borderline racist trope plays out vividly through the women’s vacation attire of patterned head wraps, flowing skirts, and breezy cropped pants. Take for example their over-the-top fashion statement as they explore the desert on camelback, only after they have dramatically walked across the sand directly toward the camera of course.

Samantha, Charlotte, Carrie, and Miranda explore the desert, dressed in a ridiculous ode to the Middle East via fashion

The exotic is also framed as dangerous and tempting, embodied in Aidan, Carrie’s once fiancé, who sweeps her off her feet in Abu Dhabi and nearly derails her fidelity. This plays out metaphorically as they meet at Aidan’s hotel, both of them dressed in black and cloaked in the dim lighting of the restaurant.

Carrie “plays with fire” when she meets old flam, Aidan, for dinner in Abu Dhabi

Sex and the City 2 also comments upon gender roles and sex in the Middle East. For example, in a nightclub full of belly dancers and karaoke, our New Yorkers choose to sing “I Am Woman,” a tune that served as a theme song of sorts for second wave feminism. As our once fab four belt out the lyrics, young Arabic women sing along as well. And yet the main tenant of the film appears to be an ode to perceived sexual repression rather than women’s rights.

The ladies of Sex and the City 2 sing “I Am Woman” at karaoke in an Abu Dhabi nightclut

Abu Dhabi is a place where these four women—defined in American culture not only by their longstanding friendship, but also by their bodies, fashionable wardrobes, and sexual exploits—must tone it down a bit. For example, Miranda reads from a guidebook that women are required to dress in a way that doesn’t attract sexual attention. Instead of providing any context in which to understand the customs of another culture, Samantha instead repeatedly whines about having to cover up her body. Our four Americans watch a Muslim woman eating fries while wearing a veil over her face, as if observing an animal in a zoo. The girls poke fun at the women floating in the hotel pool covered from head to ankle in burkinins, which Carrie jokingly comments are for sale in the hotel gift shop. In this way, Arab culture is both commodified and ridiculed. And rather than finding a place of common understanding, the American characters are only able to relate to Arab women by finding them to be exactly like them, secretly wearing couture beneath their burkas. While fashion is the common thread linking these American and Arab women, the four leading ladies don’t really come to understand the role and meaning of the burka. Instead, after Samantha causes a raucous in the market, the girls don burkas as a comedic disguise in order to escape.

At this point in the film, the main narrative conflict is again a very white problem—if the ladies are late to the airport, they’ll (gasp!) be bumped from first class. Struggling to get a cab to stop and pick them up, the women have to get creative. In a bizarre twist that references a scene from the first twenty minutes of the film, Carrie hails a cab by exposing her leg, as made famous in the classic film, It Happened One Night. While she gets a cab to stop, one is struck by the inconsistency. The women were just run out of town for Samantha’s overt sexuality and yet exposing a culturally forbidden view of a woman’s leg is what saves the day? Or is the moral of the story that a car will always stop for a sexy woman, irrespective of culture? Either way, our leading ladies make it to the airport, fly home in first-class luxury, and arrive home to better appreciate their lives. No real conflict has been resolved—though a 60-second montage provides sound bites of what each character has learned.

In homage to It Happened One Night, Carrie bares her leg to get a cab to stop in Abu Dhabi

Throughout the course of Sex and the City 2, the United Arab Emirates doesn’t fair well, but neither does the United States, as the land of the free and home of the brave is reduced to a place where Samantha Jones can have sex in public without getting arrested. Sex and the City 2 stands out as a horrendous example of American entitlement abroad, a terrible travel flick, and a truly saddening chapter for those of us who actually liked Sex and the City up to this point.


Emily Contois works in the field of worksite wellness and is a graduate student in the MLA in Gastronomy Program at Boston University that was founded by Julia Child and Jacques Pépin. She is currently researching the marketing of diet programs to men and blogs on food studies, nutrition, and public health at emilycontois.com.

Travel Films Week: Let’s Keep Goin’: On Horror, Magic, Female Friendship & Power in ‘Thelma & Louise’

This guest post by Marisa Crawford previously appeared at Delirious Hem as part of their CHICK FLIX series and is cross-posted with permission.

Geena Davis as Thelma and Susan Sarandon as Louise
When I think about Thelma & Louise, I have to start at the end. When Thelma says, Let’s not get caught. When she says, Let’s keep goin’. I’ve wanted to incorporate that line into a poem for years now. But I’m not sure I’ll ever find anywhere to put it because it’s just too powerful to me.

After its release in 1991, Thelma & Louise stirred up controversy mainly surrounding its connection to feminism, its use of violence, and its presentation of male characters.[i] It was criticized for its portrayal of men as one-dimensionally negative. The two heroines were accused of male bashing. It was condemned for advocating violence as a solution to women’s problems. Over twenty years later, though, I think that Thelma & Louise is most often thought of as a wild, raucous outlaws-on-the-run movie, but with girls. A buttered-popcorn, butt-kicking chick flick about female empowerment. Two strawberry blondes in a sea-foam T-bird convertible. Lite feminist fizz.[ii] It’s unthreatening. And yet, it threatens me.

I find it deeply and profoundly scary.

Chrissy and I watching it, drinking whole bottles of vodka in my studio on Mission Street. Her curly hair/my straight hair.

We called it a horror movie.

Because of the end. Because they almost made it. Because they maybe could’ve made it. Because they never could’ve made it. Because the world we live in wouldn’t have let them. And because they knew it.

Still from Thelma & Louise

There’s a trail of breadcrumbs that Thelma and Louise follow out of the confines of the real world. And there’s a thread of mistrust in that world that leads them out of it. After Louise shoots & kills the man who tried to rape Thelma, she says they can’t go to the police because nobody would believe them. Because everyone saw Thelma dancing with him all night, cheek to cheek. And I saw her shirt keep falling off her shoulder.

It threatens me because it happens in my world too. It obscures my view.

When Thelma says shouldn’t we go to the police & Louise says we just don’t live in that kind of world.

When Thelma says how do you know ‘bout all this stuff anyway.

When Thelma says it happened to you, didn’t it.

The trail of breadcrumbs starts with rape & the thread is a product of rape.

They follow the thread in circles, refusing to go through Texas.

Still from Thelma & Louise
When Steph and I were wailing along to “I Can’t Make You Love Me If You Don’t” while driving down Highway One. Her blonde hair/my brown hair.

In Europe when Jenny and I slept in the same bed every night even though there were two.

How in Spain Lana and I would sit in coffee shops for hours and get drunk on the beach and take pictures in Zara.

When we were in Western Mass and Tina brought me to the train and I didn’t want her to leave.

Geena Davis as Thelma in Thelma & Louise
Road trip logic: How you start off making small talk and three days later your hair is dirty, and you lost all your makeup and you’re attached like Siamese twins. And the top is down, and you’re singing into the hot desert wind.

Thelma and Louise being pursued by police
In Thelma & Louise, adult female friendship is a rock-solid and ecstatic alternative to female subjugation and the traditional romance plot. A joyful, vibrating vehicle through which one can achieve true freedom and meaningful self-expression. Until that vehicle drives itself off a cliff.

If men didn’t rape, Louise wouldn’t have shot the rapist. If the system didn’t blame rape victims, they wouldn’t have gone on the run. If men didn’t rape, they could have driven through Texas. If the system didn’t blame rape victims, Louise wouldn’t have been so afraid. If women weren’t taught they deserve to be treated like shit, they wouldn’t have had to become fugitives in order to feel free. If there was a place for liberated, powerful women who live on their own terms in this world, they wouldn’t have had to create their own. If there was a place for liberated, powerful women who live on their own terms in this world, they wouldn’t have had to plummet into the Grand Canyon in order to feel free.

The logic falls in on itself. Like a sea-foam T-bird falling into the Grand Canyon.

When there’s a wall of cop cars behind them and the canyon is in front of them and Thelma says let’s keep goin’.

Thelma with a gun

There’s an alternative ending to Thelma & Louise that you can watch on the Internet.

It shows the car falling all the way into the canyon instead of freezing the frame with the car in mid-air, flying outward on an upswing. Watch it. Because you can see the car getting smaller and smaller, as the canyon gets bigger and bigger. And it starts falling at an angle that no longer looks controlled, no longer looks triumphant. Which is exactly how it should look — the logical conclusion that joyful, strong women have no place in this world.

 

The way they freeze the frame with the car on an upswing at the end is why people call Thelma & Louise a “chick flick.” It’s why it’s remembered as a girl power-powered outlaw movie, rather than a horror one.

How me and Carrie wrote a song about Kim while she was in the other bedroom.

When Tina and I were drinking sangria in San Francisco, and we couldn’t stop prank-calling you and laughing into our sleeves.

How we were in the Catskills and I yelled at Janie, well why don’t you just eat.

Louise with a gun

Roger Ebert says that the film’s last shot, the freeze-frame of the car going off the cliff, fades to white with “unseemly haste.” He writes, “It’s unsettling to get involved in a movie that takes 128 minutes to bring you to a payoff that the filmmakers seem to fear.”[iii]

Before the credits start to roll, the white screen flashes with a montage of images showing the two women, happy and alive, suggesting a weird kind of magical realism.

It’s all in that phrase: let’s keep goin’. As if by driving off the cliff they really did keep going. As if they had reached a parallel universe in which their journey did not have to end. It reminds me of the end of Pan’s Labyrinth, before the little girl is shot in the labyrinth. In the scene where we see her stepfather watching her talking to thin air, we see a crack in the magic into a horrific reality. The last scene in Thelma & Louise shows no definitive cracks in the magic. Only a triumphant freeze-frame that loops back almost instantly to images of the heroines’ lives.

Thelma and Louise going over the cliff
Rock journalist Ellen Willis writes about how Janis Joplin’s music captured a specifically female pain and longing; pain that was caused by men — and how the emotional risk of expressing that longing was ultimately perhaps what destroyed her. Willis suggests that Joplin opened up this territory for later women artists, and brilliantly frames Thelma & Louise as “perhaps the memorial Janis deserves.”[iv]

I think, for instance, of two movie heroines, born-again desperadoes, who smash one limit after another, uncover the hidden places where anger and despair, defiance and love converge, and finally leap into the Grand Canyon because freedom’s just another word for nothing left to lose.

I can’t decide if I think Willis is letting the film off too easy here, but I love this comparison anyway. Janis Joplin was real; her struggle was real and her death was real. But for me, growing up in the 80s and 90s, she wasn’t a real woman so much as an icon; a symbol of wild, defiant love and art, tough, complex femininity and unrelenting sexuality, her life remembered for the spirit of freedom that she embodies, rather than for the sense of tragedy. And so are Thelma and Louise, for better or for worse — their car still goin’, the music still blasting, the camera still clicking images of them, first in red lipstick, sunglasses and hair kerchiefs, and later in dirtied jeans and cut-off t-shirts, their hair whipping wildly in the wind.

Thelma & Louise DVD cover

[i] This info was found in Karen Hollinger’s book, In the Company of Women: Contemporary Female Friendship Films, University of Minnesota Press

[ii] “Light feminist fizz” is borrowed from Bill Cosford, Miami Herald movie reviewer

[iii] Roger Ebert, “Thelma & Louise,” Chicago Sun-Times

[iv] Ed. Nona Willis Aronowitz, Out of the Vinyl Deeps: Ellen Willis on Rock Music, University of Minnesota Press

Marisa Crawford is a poet, writer and editor living in Brooklyn, NY. She’s the author of the poetry collection The Haunted House (Switchback Books, 2010), and the chapbook 8th Grade Hippie Chic (2013 Immaculate Disciples Press). Her writing has recently appeared in Fanzine, Black Clock, Delirious Hem and HER KIND, and on Feministing’s Community blog.