‘Ackee & Saltfish’: There Are Other Narratives to Explore

We need new filmmakers like Cecile Emeke to break new ground with digital media. Smash the stranglehold of white filmmakers being the only ones telling Black stories that often dredge up old stereotypes and tired narratives. We need the specificity of Emeke’s vision. And dammit, I need more Rachel and Olivia in my life.

poster ackee

“It would be nice to have a story where it doesn’t always have to relate around men, or drug dealer boyfriend, babymama drama, (gun crime), or my Daddy’s gone. It doesn’t have to be like that. There are other narratives you know.” 

–Michelle Tiwo (Olivia in Cecile Emeke’s Ackee and Saltfish)

I happened to be on Twitter the day Ava DuVernay hosted her 12-hour Rebel-A-Thon social media conversation with 42 Black filmmakers on May 27. With the hashtag #Array, various screenwriters, directors, and producers answered questions from fans and interacted with one another. I gave a shout-out online with my support, but also stated that I wanted to see more underrepresented filmmakers outside of the U.S.

Another Twitter user following the hashtag dropped filmmaker Cecile Emeke into my mentions. I quickly went to YouTube and discovered her humorous comedic web series Ackee & Saltfish.

Cecile Emeke, creator/writer/director of "Ackee and Saltfish" and "Strolling"
Cecile Emeke, creator/writer/director of Ackee & Saltfish and Strolling

 

Completely crowd-funded, Cecile Emeke has created quite an impression with her work. She is redefining what Black female writer/directors can bring to the table. And this is critical, especially from a Black European female. Just like Black women in the U.S., it is hella rare for Black women in Europe to bring their voices to the table. The excitement I have for Amma Asante and the success of her critically underrated (and underplayed) Belle only makes me hunger for stories about Black women across the pond. Emeke herself has some strong words about being tired of white filmmakers telling Black stories with a white gaze. This familiar complaint is even more searing especially with the release of Girlhood by French filmmaker Céline Sciamma. (You can read what Emeke has to say about that here.)

Ackee & Saltfish is a very important piece of work that should be signal boosted with viewership and financial support immediately. It has an authentic, playful, low-key coolness that I want to see more of. The two lead characters in the series, Michelle Tiwo (Olivia) and Vanessa Babirye (Rachel), are not contrived stereotypes, and are not dealing with the usual negative tropes ascribed to Black female characters (refer again to Michelle Tiwo’s words I quote at the beginning of this piece). They are carefree Black women just living their life.

Michelle Tiwo (Olivia) and Vanessa Babirye (Rachel) having a typical chat that revels in sharp verbal zingers.
Michelle Tiwo (Olivia) and Vanessa Babirye (Rachel) having a typical chat that revels in sharp verbal zingers.

 

Let me stress this: we hardly ever see Black women just dealing with themselves and their friendships without contrived outside interference. Every webisode centers on Olivia and Rachel just chilling within their friendship. Some viewers may mistake this for being a plot-less series (or may be reminded of the old American comedy Seinfeld being a show about “nothing”). The show hinges on subtle character-based humor. Olivia and Rachel are the plot. The conflict in Ackee & Saltfish is the differences in how Olivia and Rachel interact with one another. Olivia is the more assertive, outspoken realist, whereas Rachel is the more laid-back and soft-spoken one, often looking at her friend Olivia with an expression of incredulous wonder at the things she says. The friendship feels real to me, and the way Emeke films the series, the viewer may often feel like the third person in the room simply hanging out and listening to the two banter about Lauryn Hill tickets, bread backs, how one’s breath smells, or why Solange Knowles should adopt Olivia. The easy back and forth between the two actors may have the feel of improv, but their lines are scripted by Emeke.

Rachel's boyfriend prepared a dish of Ackee without Saltfish and Olivia has come undone over it.
Rachel’s boyfriend prepared a dish of Ackee without Saltfish and Olivia has come undone over it.

 

My favorite episode is about Olivia and Rachel hanging inside a carpet store because it’s raining and they don’t want to get wet. While trying to stay dry they have to contend with a faceless store owner who keeps pestering them with “Excuse me!” when he sees they are not there to buy carpet. Eventually they hear music playing in the store, and they start dancing, doing moves I’ve done myself (like The Butterfly). It’s silly and reminds me of the random moments I’ve had with my friends.

Olivia thinks she's the next Serena Williams. Rachel is not impressed.
Olivia thinks she’s the next Serena Williams. Rachel is not impressed.

 

Thus far, all the episodes (including the original short film) only show Olivia and Rachel interacting with each other. I’m hoping that as Emeke’s fan base grows, and she can secure more funding to make more episodes, that she will eventually allow us to see these two besties engage with other characters. I want the web series to be picked up and turned into a TV series with longer episodes. There are six episodes available to watch online. There is also a 10-minute “support” video where Emeke and her actors talk about the work they’re doing while encouraging viewers to give financial support with donations so they can create more content. (I have done that!)

The other project Emeke has in her creative arsenal is the intriguing documentary series called Strolling in the U.K., and Flâner in France. Emeke films young Black people strolling in their neighborhoods as they talk about what it’s like living in their respective spaces. Over nine episodes (about 10 minutes each) participants discuss race, class, gentrification, colorism, colonial legacies, Afrofuturism, what it means to be a Black British person, or a Black French person (or British Jamaican, or British Nigerian), Black mental health, sexuality, sexism, misogyny and the list goes on. The power of this documentary series for someone like me, a Black American, is the decentering of African Americans as the dominating cultural force in the African diaspora. I can listen to new Black voices who share the same transatlantic African history, but who have a differing perspective on how the African diaspora should connect based on where their ancestors landed after enslavement. They are echoing my Twitter call to hear from underrepresented voices from across the pond. Strolling is a Black cultural call and response, a digital “How your people doin’ over there Fam?” and they answer “Living like this, Sis.”

Strolling in the U.K. with young Black Brits in the Strolling documentary series.
Strolling in the U.K. with young Black Brits in the Strolling documentary series.

 

 

In Flâner, Emeke allows young Black French voices to be heard speaking their own truth.
In Flaner, Emeke allows young Black French voices to be heard speaking their own truth.

 

Emeke would like to take the Strolling series to other places outside of Europe, and I am here for it. How amazing it would be if she were able to travel to Japan, India, Brazil, Mexico, and Australia, Indonesia or parts of Canada to record unique voices with unique perspectives? People of African descent are everywhere, blended into other cultures with rich stories to tell the rest of the world. The Strolling series is also an opportunity for White and non-Black people of color to understand that there is not one monolithic “Black” experience. Thank goodness. That would be boring.

We need new filmmakers like Cecile Emeke to break new ground with digital media. Smash the stranglehold of white filmmakers being the only ones telling Black stories that often dredge up old stereotypes and tired narratives. We need the specificity of Emeke’s vision. And dammit,  I need more Rachel and Olivia in my life.

Friendship goals. Rachel and Olivia. More please.
Friendship goals. Rachel and Olivia. More please.

 

P.S. I know you were wondering, here it is:

Ackee and Saltfish the dish. Google the recipe and enjoy.
Ackee and Saltfish the dish. Google the recipe and enjoy.

 


Lisa Bolekaja co-hosts Hilliard Guess’ Screenwriters Rant Room, and her latest speculative short story “Three Voices” can be read in Uncanny Magazine. She can be found on Twitter @LisaBolekaja 

Sex, Drugs, and Developing Breasts: ‘The Diary of a Teenage Girl’ an Unforgettable Debut

The film is beautifully shot and highly stylized, allowing us a panoramic view of Minnie’s inner life through animated versions of her intense and thoughtful comic illustrations, drawn frame by frame. Still, ‘Diary’s best feature is its script. While the lessons Minnie learns are expected ones, they are important and the audience will be deeply pleased to see her arrive there. As Minnie reflects on her changing body, interests, and desires, it becomes easy to empathize with a character so familiar and yet so individual.


This is a guest post by Ariana DiValentino.


When it comes to budding sexuality, movies have frequently told us stories of the trials and experimentations (sometimes with baked goods) of high school boys who can’t hardly wait. Teen girl sexuality, however, gets far less screen time and even less nuance. This is why The Diary of a Teenage Girl, directed by first-timer Marielle Heller, stands out as an exciting rare gem.

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Bel Powley stars as the 15-year-old Minnie living in San Francisco in the 1970s, who is simultaneously naïve and precocious—both in her artistic and sexual endeavors. Minnie initiates an affair with her mother’s boyfriend, Monroe, played by Alexander Skarsgård, when, after he discloses an untimely physical reaction to some horseplay, she realizes for the first time that a man views her as a sexual being. Though Monroe is two decades her senior, the film manages to turn the Lolita trope on its head by avoiding illustrating Minnie as a deviant teen seductress or vilifying Monroe as a predatory monster. We are along for the ride, alternatingly understanding Minnie’s crush and desire for affection, and cringing at the blatant manipulation she is unknowingly subjected to.

Powley plays a hilariously and touchingly feisty, creative, and confused Minnie, whose bad behaviors are little mystery given the juvenile, wild-partying adults she is surrounded by. Alexander Skarsgård, while initially charming in Minnie’s eyes, portrays an excellent man-child who cannot grasp the impact of his actions on others. Kristen Wiig removes all doubt about her ability to play dramatic roles as Minnie’s loving but deeply flawed mother, Charlotte. Christopher Meloni makes a pleasant appearance as Charlotte’s ex-husband, and the closest thing Minnie has to a protective parental figure.

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The film is beautifully shot and highly stylized, allowing us a panoramic view of Minnie’s inner life through animated versions of her intense and thoughtful comic illustrations, drawn frame by frame. Still, Diary’s best feature is its script. While the lessons Minnie learns are expected ones, they are important and the audience will be deeply pleased to see her arrive there. As Minnie reflects on her changing body, interests, and desires, it becomes easy to empathize with a character so familiar and yet so individual. The film finds its humour in its truth, deriving laughs from lines like the dead-serious “I’ve had breasts for three full years now” and genuine, sometimes embarrassing scenes of intimacy.

Not easily categorized, The Diary of a Teenage Girl is a deeply dramatic coming-of-age story with moments of sharp, undeniable wit. Minnie navigates the San Francisco of 1976, sharing thoughts and making mistakes that even more recent survivors of adolescence will gleefully identify with. Marielle Heller has proven herself to be a writer-director to watch, utilizing specificity and a deep understanding of people across generations to create a beautiful and deeply human portrait of growing pains.

 


Ariana DiValentino is a lover and budding creator of all things film and feminism, based in New York. Catch her in action on Twitter @ArianaLee721.

Lauryn Hill Performs Signature Nina Simone Numbers at New York Premiere of ‘What Happened, Miss Simone?’ at the Apollo

Earlier on the red carpet, I mentioned to Garbus that Nina Simone is having a moment. Gina Prince-Bythewood has her protagonist sing “Blackbird” in ‘Beyond the Lights’ and Simone’s music seems to be getting a new audience as well. Garbus said, “It’s very interesting. You know I can’t explain that. I was in Starbucks this morning for half an hour and what was playing was Nina Simone. I guess we just needed her.”

S. Epatha Merkerson, Atallah Shabazz, Liz Garbus
S. Epatha Merkerson, Atallah Shabazz, Liz Garbus

 


This guest post by Paula Schwartz previously appeared at Showbiz 411 and is cross-posted with permission.


Lauryn Hill’s rousing performance following the screening of What Happened, Miss Simone? Monday evening at the Apollo Theater turned into a celebration and tribute to the genius and artistry of the musician/activist Nina Simone. The sensational evening was presented by Netflix and the Film Society of Lincoln Center. (The documentary will air on Netflix on Friday, June 26.)

Hill, who first performed at the Apollo at age 13 where she was booed for singing “Who’s Lovin’  You” off key, got a very different reception last night.

Dressed in a white halter-top and flared pants, Hill looked terrific, and even channeled the legendary singer; her outfit resembled an outfit Simone wore in a legendary performance featured in the documentary directed by Oscar nominated filmmaker Liz Garbus (The Farm: Angola, 1998).

Hill’s voice was raspy from some ailment mentioned by producer Jayson Jackson in his introduction before her set, but that that only made her voice sound even more like Simone’s baritone. In her nearly 50-minute set, Hill danced and swayed and sang signature Simone numbers.

Liz Garbus
Liz Garbus

 

The former Fugees singer opened with a moving rendition of “Ne Me Quitte Pas” and followed up with a dynamic version of “Black Is the Color of My True Love’s Hair.” She sang backed up by a full orchestra that included lush sounds of string instruments.

There were problems with the sound mix and some failed starts and stops, but Hill is a perfectionist and demanding bandleader and it all finally came together. For her next number she enthused, “We goin’ try to rap with this,” and Hill performed a new rap song inspired by Simone’s music.

Afterward she introduced the terrific Jazmine Sullivan with, “She can sing for the both of us tonight,” and added, “Watch this!”

Sullivan launched into Randy Newman’s 1977 song “Baltimore,” a tune Simone memorialized, which with Baltimore’s current problems could have been written today: “Man, it’s hard just to live. Oh, Baltimore. Man, it’s hard just to live, just to live.”

The song is included in a Simone tribute album timed to be released in conjunction with the documentary, which includes artists Hill, Common, Usher, Mary J. Blige, and Simone’s daughter, Lisa Simone Kelly, a singer who also appears in the documentary and provides some of the film’s most poignant moments and insights into her mother’s life and career.

Usher
Usher

 

After Sullivan’s performance, Hill returned and ended on an even higher note, with her take of  “African Mailman.” The long instrumental showcased the band with solos by the drummer, violinist, and backup singer. But the program was all about Lauryn Hill and her channeling of Simone, and despite the crowd’s stomping and cheering as the show ended its nearly hour-long set, there was no encore.

As suggested by the title, What Happened, Miss Simone? the documentary portrays a musical genius, but also a troubled artist who often fell on hard times. Driven by her art and social activism, and constrained by racism and her own inner demons – Simone was diagnosed late in life with bipolar disorder – she was also controlled by an abusive husband/manager Andrew Stroud, a former cop. He furthered her career but also beat her. There are archival segments of the couple together and present-day interviews with Stroud, who did not attend the premiere. (Simone’s daughter, who is promoting her new album, also did not attend.)

Notable celebrities at the premiere included grandchildren and friends of Simone, along with her longtime musicians Al Schackman, Lisle Atkinson and Leopoldo Fleming. Atkinson, a bass player who played with Simone for five years, told me her legendary tantrums and difficulty as a performer were exaggerated and he never had a bad moment on stage with her. He told me he believed she would want to be remembered for her music.

Schackman, a guitarist with perfect pitch, performed with Simone throughout her career and his astute comments and obvious love and esteem for Simone provide for some of the film’s most perceptive and informative moments.

Jasmine Sullivan
Jasmine Sullivan

 

In her introduction from the stage to the film, Garbus thanked Netflix and all the contributors to the documentary and related a story from Simone’s memoir. “Friends say I might have trouble with the crowd here because the Apollo is well known for giving artists a rough time,” read Garbus from Simone’s notes. “And I’m well known for the same to audiences.” The audience laughed. “So the two of us getting together was looked at as a kind of championship boxing match with the Apollo as the champ and me as the contender. In the end we fought to a draw.”

From the time she was a girl of 3, Nina Simone aspired to be the first Black classical pianist. “That was all that was on my mind,” she said in an interview in the doc, where in archival footage she famously said of her political activism that often got her into hot water, “I don’t think you have a choice. How can you be an artist and not reflect the times?”

Earlier on the red carpet, I mentioned to Garbus that Nina Simone is having a moment. Gina Prince-Bythewood has her protagonist sing “Blackbird” in Beyond the Lights and Simone’s music seems to be getting a new audience as well. Garbus said, “It’s very interesting. You know I can’t explain that. I was in Starbucks this morning for half an hour and what was playing was Nina Simone. I guess we just needed her.”

Speaking of her inspiration for the doc, Garbus said, “I’m a conduit to bringing her to audiences that didn’t know her before or giving her audience who loved her a little more of her. That’s a wonderful position to be in.”

Lauryn Hill
Lauryn Hill

 

The director noted that Simone is one of the greatest artists of the 20th century who had 15 ways of singing the same song. When she undertook the project, Garbus told me she didn’t know Simone’s personal life: “But of course as soon as I started to peel away layers of that I was even more committed and desirous of bringing her story to the screen.”

As for what Garbus hopes audiences take away from seeing the film, she told me on the red carpet,  “I want them to listen to her music all over again and for that listener it will be a delicious experience because you’re going to know what this woman went through and what she was bringing to that music.”

Celebrities who attended the premiere included John Leguizamo, Sandra Bernhard, S. Epatha Merkerson, Usher, Gina Belafonte, Ilyasah Shabazz, and D.A. Pennebaker.

 


Paula Schwartz is a veteran journalist who worked at the New York Times for three decades. For five years she was the Baguette for the New York Times movie awards blog Carpetbaggers. Before that she worked on the New York Times night life column, Boldface, where she covered the celebrity beat. She endured a poke in the ribs by Elijah Wood’s publicist, was ejected from a party by Michael Douglas’s flak after he didn’t appreciate what she wrote, and endured numerous other indignities to get a story. More happily she interviewed major actors and directors–all of whom were good company and extremely kind–including Brad Pitt, Angelina Jolie, Morgan Freeman, Clint Eastwood, Christopher Plummer, Dustin Hoffman and the hammy pooch “Uggie” from “The Artist.” Her idea of heaven is watching at least three movies in a row with an appreciative audience that’s not texting. Her work has appeared in Moviemaker, more.com, showbiz411 and reelifewithjane.com.

 

 

How Upset Should We Be About Rape Plot Lines on HBO?

Let me start by saying that the title of this post is a little disingenuous – I’d never tell you how upset to be about the rape plot lines on HBO. You feel how you feel, and you get to make your own decisions about what you do and don’t watch. I do, however, find it interesting that rape’s showing up so often on TV, and I wonder whether that’s a good thing (because we’re finally talking about it) or a bad thing (because we’re slowly getting desensitized to it). I think it’s a little of both.

Written by Katherine Murray.

Let me start by saying that the title of this post is a little disingenuous – I’d never tell you how upset to be about the rape plot lines on HBO. You feel how you feel, and you get to make your own decisions about what you do and don’t watch. I do, however, find it interesting that rape’s showing up so often on TV, and I wonder whether that’s a good thing (because we’re finally talking about it) or a bad thing (because we’re slowly getting desensitized to it). I think it’s a little of both.

Sophie Turner stars in Game of Thrones
I wish I could say something funny, but everything about this is terrible

 

I remember that, when Game of Thrones first aired, and I watched the first episodes, not really knowing what it was, I was very uncomfortable with the story line where Daenerys gets sold to a warlord who rapes her repeatedly before they suddenly fall in love. I remember thinking (and writing) at that time that I was afraid to live in a world where depictions of rape were so common that they no longer had the power to shock us. I think I likened it to the festering animal corpse we saw in episode one – something that would have really freaked me out when I was younger, but that I barely even noticed on Game of Thrones, since I’m so used to seeing gross stuff on TV.

In the intervening years, I was annoyed that Game of Thrones used rape so often as a way to raise the stakes in a tense situation – during the battle of Blackwater we learn that the noble women have soldiers standing guard to kill them if the city falls, so that they don’t get raped; a bunch of total randoms try to rape Sansa because that’s what they do during riots in Westeros; we know that all the guys stationed at Crastor’s Keep are total fucking dicks because they want to rape every girl they meet; we know that a bunch of other guys in the Night’s Watch are total fucking dicks for the same reason. One of the worst examples is when we spend what feels like hours and hours of season three watching Ramsay Snow torture a male character named Theon, often in sexual ways, apparently just to impress upon us that torture is really bad news.

On the flip side of that, season three also includes the only rape plot line I’d mark as kind of legitimately good. In that plot line, Jaime Lannister slowly becomes friends with the only female knight on the show, Breinne of Tarth. When they’re both captured by mercenaries who try to rape her, the show is very clear in presenting this as a situation in which sexual violence is being used as a way to dehumanize her, punish her for gender non-conformity, and treat her as less than a person. Because Jaime’s come to see Brienne as an equal and a full human being, we see that his perception of rape changes in that moment, and that he starts to appreciate that she’s had to fight a much harder battle than he has, just to receive basic rights. (The show later destroys that character arc by “accidentally” having him rape his sister, but that’s another story.)

For me, the stuff with Brienne worked well because that story didn’t treat rape as something that inevitably follows from being female – it contextualized rape within society, culture, and power relations, showing how rape is used as a tool used to oppress people with lower status. That’s important – and it’s something worth dramatizing in fiction.

The latest rape-related plot line – the one that, weirdly, is the flashpoint for anger over rape on Game of Thrones, after everything else that’s happened – falls somewhere between gratuitous let’s-raise-the-stakes stuff and thoughtful cultural commentary, but much closer to the former. It’s easy to see why people are upset. Sansa is a likable character, Ramsay is a bastard (in every single sense of the word), and watching him viciously attack her on their wedding night doesn’t tell us anything about the characters, the situation, or the dynamics of sexual violence that we didn’t already know. It wasn’t my favourite moment, either. But is this a sign that we’re not taking rape very seriously? I’m not sure.

HBO has a pretty uneven history of using rape story lines – sometimes for good, sometimes for something a bit less than good, and sometimes for something that’s hard to parcel out.

Lee Tergesen and JK Simmons dance on Oz
Like this. This is very hard to parcel out.

 

Back in 1997, HBO launched its first hour-long drama series, Oz – a theatrical, experimental and often scathing indictment of the US prison system. Oz arguably paved the way for the renaissance of HBO original programming that followed, and it introduced a lot of the things we’ve come to expect from premium cable – lots of f-bombs, frontal nudity, graphic sex and violence, people taking drugs, and (of course) people doing crimes. Its thesis, at least in the beginning, was that it’s inhumane to lock people up in a cage and watch them tear each other apart. Its attitude toward rape, at least in the beginning, was that rape is used by dumb people with poor social skills as a way to punish, humiliate and control those they see as their inferiors. The main story arc in the first season asks the audience to identify with a man who’s raped and tortured by a white supremacist, and to watch as he slowly loses his humanity. It’s very uncomfortable, but it’s also a powerful depiction of what’s wrong with something that a lot of people see as being a normal part of prison and have the bad taste to make flippant jokes about.

Oz ran for six seasons, though, and things got weird toward the end. The show seemed to learn the wrong lessons from itself (and from The Sopranos, which launched two years later) about what was successful with viewers and, rather than being a focused piece of cultural commentary, it turned into The Super Gross-Out Everyone Rapes and Stabs Everyone Hour with subplots ripped from the headlines, in which the prisoners became telemarketers and seeing eye dog trainers. Meaning, if we take Oz as a whole, it was both a valuable examination of a serious issue that wasn’t often talked about and a crass attempt at turning sexual violence into a shocking and sometimes titillating spectacle. It didn’t score 100 percent in either category, and many of the premium cable shows that followed have also been a mixture of the two things.

It bears mentioning that a few shows have actually just been a mixture of the worst kinds of things. At the shallow end of the entertainment pool, True Blood scored a hat trick by: a) including gratuitous, shock value rape that served no purpose in the story; b) acting like it’s impossible to rape a man because men are always up for sex; and c) acting like rape can be a funny joke under the right circumstances (for reasons that I don’t understand, those circumstances are: if the victim is promiscuous and if the rapist has a weird personality – WTF?). On Showtime, Shameless has also gone the route of it’s-impossible-to-rape-a-dude-and-it’s-kind-of-funny-if-you-try, and I’m told that the current Starz series, Outlander, is basically built from rape fail of the isn’t-this-sort-of-erotic variety.

At the other end of the spectrum, the Sopranos episode “Employee of the Month” is routinely cited as one of the best in the series, and that’s an hour all about the rage that Tony Soprano’s therapist, Dr. Melfi, feels after the man who rapes her is released on a technicality. She struggles with the ethical decision of whether to use her mafia connections to exact some vigilante justice, and the audience understands how she feels. We can debate whether or not the show “needed” the attack on Dr. Melfi to be rape, or what it means that that was what was chosen so that we could sympathize with her position, but it’s a good piece of television. And it’s a good piece of television from a show that also has no problem setting its scenes in a strip club and using women’s bodies as a backdrop to the action.

In that context, Game of Thrones reads more like Oz and The Sopranos than like True Blood, Shameless, or Outlander, to me. Sometimes it’s contributing something of value; sometimes it’s indulging an ugly desire to see people suffer for our entertainment; sometimes it’s uncritically replicating our conflicted cultural attitudes toward rape – it’s a mixture of all of those things – so, how should we feel about that?

Lorraine Bracco and James Gandolfini star in The Sopranos
Seriously – “Employee of the Month” it’s one of the best episodes

There was a time, not long ago, when rape was basically Voldemort – you couldn’t say its name without making everyone uncomfortable, or risking that they’d blame you for making them uncomfortable, by speaking the forbidden. When rape was a stigmatized topic and had the power to bring an uncomfortable hush, it arguably seemed like a more serious subject. But, because it brought that hush, and because we didn’t talk about it – because it was shrouded in so much shame and secrecy – we couldn’t have the conversations we’re having now about what consent looks like, and what it is and isn’t OK to expect from a partner. We couldn’t talk about rape culture – we couldn’t talk about the way that rape relates to other forms of violence against women; we couldn’t publicly discuss the systemic reasons why it happens. We couldn’t even say, “It’s a form of misogyny.” It was just shadows peeling out of the dark – a horrible, inexplicable thing that just happened without any explanation, or any way to make it stop.

Now, it’s at the top of our cultural radar. Now, it’s lost some of its power to hush, and we’ve gained more power to speak about it. We’re at a stage where we have to confront rape somehow, and we’re watching that confrontation play out on TV – it’s a confrontation that isn’t over yet. It’s a confrontation that’s really just starting.

The reason there’s so much rape on television now is that we’ve realized the issue is important. It occupies a place in our minds – it’s something that we’re actively struggling with, and that’s good. It’s better than accepting rape as normal; it’s better than treating it as some big mystery thing that nobody can ever talk about or change.

At the same time, when we didn’t talk about rape, we could all sort of silently believe that we agreed with each other about how it worked. Now that it’s holding more space in public discourse, we have more opportunity to encounter ideas about rape that offend us. If the presentation of rape on TV seems schizophrenic – if it seems like it’s this weird, random mixture of insightful observation, crass enjoyment, gross misunderstanding, sympathy, minimization, titillation, gender theory, cultural criticism, ignorance, spitefulness, and confusion – that’s because, culturally, we have a fractured, complicated, self-contradictory relationship with this topic. It’s actually possible for the same person to be kind of turned on and kind of grossed out by rape scenes – it’s possible for the same person to think it’s wrong for men to rape women and that’s there’s nothing you can really do about it because it’s just something that happens. It’s possible for somebody with really good, enlightened, thoughtful views of gender to just not notice sexualized violence against women, because we’re all so used to seeing it.

It’s also possible for someone to be a straight-up misogynist dick bag, and we get some of that, too, but the point is that we’re in the middle of a discussion that it’s worth our time – all our time – to have.

To say the least, it’s absolutely annoying – and, for some people, hurtful and traumatizing – to feel that you can’t watch TV anymore without risking that the story will suddenly turn against you by presenting sexual violence – violence that you may have experienced in real life – as something that’s either Not A Big Deal or is Kind Of Fun To Watch – but it’s also an opportunity for dialogue that we weren’t always able to have.

I would be more disturbed if every depiction of rape on TV were dismissive, normalizing, gratuitous, or uncritical, but we’re fortunate enough that that isn’t the case, and fortunate enough to live in a time when audiences have an unprecedented ability to publicly respond and speak back to what they’ve seen.

It sucks to be reminded that not everyone has a very sophisticated view of how gender and power dynamics influence rape – it sucks to be reminded that there are some people who’ve literally never had to think about this at all, and others who have to live in fear and think about it all the time. But it’s also amazing, because at least now we’re talking about it. Now, no matter how little you usually think about gender, you’ve heard the words “rape culture” before. Now, no matter how little you usually think about TV, you’ve had to ask yourself whether you think it’s right or wrong to have a plot line about rape – and why, and what makes it that way, and what having that plot line says about culture.

It’s up to you to decide how upset you are about any individual plot line on any individual show, but the pattern, I think, is not so discouraging. The pattern shows that this is a subject that’s become important to us – that it’s something we’re trying to understand. That we find it worthy of our attention. The discussion is still really messy, and it includes ideas that are pretty off-putting at times, but I think it’s a positive sign that we’re talking about this at all.

Links of interest:


Katherine Murray is a Toronto-based writer who yells about movies and TV on her blog.

Call For Writers: Masculinity

Masculinity is a pervasive concept in our culture, setting the tone for our entertainment, our politics, and our interpersonal lives. This is because masculinity itself traditionally belongs to men who are, to quote blogger Twisty Faster of ‘I Blame the Patriarchy’, “the default human.”

Call-for-Writers-e13859437405011

Our theme week for June 2015 will be Masculinity.

Masculinity is a pervasive concept in our culture, setting the tone for our entertainment, our politics, and our interpersonal lives. This is because masculinity itself traditionally belongs to men who are, to quote blogger Twisty Faster of I Blame the Patriarchy, “the default human.” Femininity is often defined in contrast to masculinity, as if the two modes were binary. The traits typically ascribed to masculinity (physical strength, aggressiveness, rational thinking, and stoicism) are then seen as absent from the feminine and opposite of the traits typically ascribed to femininity (nurturing, emotional, physically weak, and irrational).

Some examples of different permutations of masculinity include the chivalrous, but monosyllabic type like Luke from Gilmore Girls, the sexually potent, brimming with physical prowess action hero types like The Rock or Vin Diesel from all The Fast and the Furious films, or the destructive hypermasculine types depicted in the dystopian fossil fuels focused Mad Max: Fury Road. In many ways, the toxic embodiment of masculinity is the strong-arm of patriarchy.

While masculinity can often be associated with power and male privilege, the expectations associated with masculinity can be limiting and oppressive just as any prescribed gender role can be oppressive. We sometimes see this in narratives involving gay and/or sensitive men (The Karate Kid) who don’t “measure up” to the expectations of masculinity. However, with the greater visibility of genderqueerness and as more people begin to see gender on a spectrum, the embodiment of masculinity is becoming similarly malleable and open to interpretation (Pelo Malo, Orange is the New Black, etc).

Feel free to use the examples below to inspire your writing on this subject, or choose your own source material.

We’d like to avoid as much overlap as possible for this theme, so get your proposals in early if you know which film you’d like to write about. We accept both original pieces and cross-posts, and we respond to queries within a week.

Most of our pieces are between 1,000 and 2,000 words, and include links and images. Please send your piece as a Microsoft Word document to btchflcks[at]gmail[dot]com, including links to all images, and include a 2- to 3-sentence bio.

If you have written for us before, please indicate that in your proposal, and if not, send a writing sample if possible.

Please be familiar with our publication and look over recent and popular posts to get an idea of Bitch Flicks’ style and purpose. We encourage writers to use our search function to see if your topic has been written about before, and link when appropriate (hyperlinks to sources are welcome, as well).

The final due date for these submissions is Friday, June 19 by midnight.

The Killing

Pelo Malo

Gilmore Girls

The Karate Kid

Outlander

Mission Impossible

Terminator

Beautiful Boxer

Hannibal

Ghosts of Mars

Queer As Folk

Psycho

Boys Don’t Cry

Big Trouble in Little China

Raiders of the Lost Ark

The Fast and the Furious

Mad Max: Fury Road

 Death Wish

Orange is the New Black

Game of Thrones

The Shipping News

 

‘Mad Max’: Fury Road Is a Fun Movie. It’s a Solid Action Flick. But Is It Feminist™?

However, I’d argue that ‘Mad Max: Fury Road’ contains more critique of patriarchy and entrenched inequality than critics or even some fans have given it credit for.

 

Tom Hardy and Charlize Theron in 'Mad Max: Fury Road'
Mad Max: Fury Road

This guess post by Rebecca Cohen previously appeared at Rebecca’s Random Crap and is cross-posted with permission.


Many who devote ourselves to the struggle for gender equality want to claim this movie as our own. Others have said feminists need to demand more from our entertainment than Mad Max: Fury Road actually delivers.

To wit:

They’re right. Our culture glorifies violence, equates strength and power with violence, and attributes that strength and power to men. While violence may sometimes be necessary in self-defense or in rebellion against oppression, the glorification of violence is distinctly patriarchal. We can’t fight patriarchy’s values by adopting them. We can’t simply substitute a woman in the place of a man, giving her strength and power according to patriarchy’s narrow definition, and call it feminist. There’s nothing revolutionary about masculine power fantasies, even with a woman at the center of them.

But. They’re also wrong. They’re wrong about Fury Road and exactly what’s going on in that movie.

I want to say, as a side note, that there’s nothing wrong with fantasies of violent rebellion against violent oppression. When you experience the frustration of being dehumanized and marginalized and discriminated against, you need catharsis. It’s exhilarating. It’s fun. It’s necessary. But, OK – maybe if we want to narrowly define what makes a “feminist film,” we can say it’s not, strictly speaking, feminist.

However, I’d argue that Mad Max: Fury Road contains more critique of patriarchy and entrenched inequality than critics or even some fans have given it credit for.

Yes, the villains are caricatures, or at least, they’re cartoonishly exaggerated – as everything in the movie is. The whole thing is basically a cartoon. But we don’t have to read the movie so literally. To say that a narrative must literally portray the dismantling of realistic social and economic systems is setting the bar too high. A message about social justice, like any message, can be conveyed symbolically or subtextually. Science fiction has always done that. Sometimes a flame-throwing guitar is NOT just a flame-throwing guitar. Well, OK. It’s just a flame-throwing guitar. But some of the other stuff has meaning.

Fury Road depicts a patriarchal society controlled by a small and very powerful elite. It’s not accidental that all the warlords in the movie are older white men. They even have ailments that make them each of them physically deformed and weak – Immortan Joe has visible abscesses all over his back and requires an apparatus to breathe – highlighting that their power doesn’t rely on their own physical strength. Their power is systemic. They control others through religion/ideology (promising the War Boys honor and entry to Valhalla) and hoarding of resources (most obviously water). The 1 percent, if you will, keep the rest of the population in line by forcing them to rely on whatever meager allowance of resources the warlords dole out. Men and boys are exploited for labor and as foot soldiers. Women are exploited for their sexual and reproductive capacities. No, it’s not subtle, but it’s not empty action movie nonsense either.

The narrative is driven (heh) by women exercising their agency. It’s easy to see the central plot as an old, sexist trope: rival characters battling over possession of damsels in distress. But Fury Road turns the trope on its head; it’s the damsels who engineer their own escape. “We are not things” is the memorable line, but their scrawled message, “Our babies will not grow up to be warlords,” is the key to understanding Fury Road’s critique of patriarchal systems. The “wives” want more than just escape from sexual slavery; they want to stop contributing to the oppressive systems around them. The repeated question, “Who killed the world?” implies a larger critique as well – it was a male-dominated society which created this apocalypse and men who are responsible for current conditions.

Another trope that gets turned on its head is the contrast between society and wilderness. Traditionally wilderness is understood as a dangerous place for women, who are too weak and vulnerable to withstand its dangers. They need the protection of society. But in Fury Road, society, i.e. The Citadel, is the dangerous place. The women experience relative safety only when they reach the wilderness. The Vuvalini, Furiosa’s matriarchal tribe, may struggle to survive in a barren wasteland, but they’re still better off than women living under the protection of a warlord, who protects them only from other men. Away from male-dominated society, they’re safe.

The most feminist yet least talked about aspect of the film might be Nux’s story. He starts out happily ready to die in glory on behalf of Immortan Joe, but he learns that there’s another way. When Capable discovers him hiding in the War Rig, she treats him with tenderness instead of vengefulness. Nux discovers something to live for, rather than something to die for. He finds a bit of the redemption Max and Furiosa are also seeking.

Ultimately, Furiosa’s rebellion isn’t just an escape or revenge fantasy; instead we see an exploited people liberated. So the film asserts the need to overturn oppressive systems, and depicts a whole society benefiting from feminism – men and women alike.

Of course, there are problems. Nux’s rejection of warrior ideology might be more powerful if he had been allowed to live. Instead, he simply dies for a better cause, and the movie misses the chance to affirm that death isn’t really glorious. Also the “wives” aren’t the developed characters they could and should be. The narrative revolves around them, yet they barely assert individual identities. It’s hard to accept the claim that they’re “not things,” when they’re beautiful but rather anonymous for most of the movie. The role of the Vuvalini is also a bit disappointing; they appear in the narrative, strong and capable, possessing nearly forgotten knowledge and values… only to die one by one. They might as well have been wearing red Star Trek shirts.

So maybe this isn’t a feminist movie? Fantasy violence probably doesn’t help dismantle patriarchy. It really doesn’t. But then again there is more to Fury Road than that. It offers more than a tough woman killing cartoon misogynist bad guys. There is a narrative about social structures and the nature of power.

OK. In the end, we’re not going to liberate anyone from oppression by driving fast and skeet shooting motorcycles. Action movies are not ever going to be a serious and meaningful way to talk about feminism, in the strictest sense. But perhaps we should differentiate between a feminist movie, and a movie feminists can really enjoy. Fury Road is definitely at least one of those two things.

 


Rebecca Cohen is the creator of the webcomic The Adventures of Gyno-Star, the world’s first (and possibly only) explicitly feminist superhero comic.

Vintage Viewing: Germaine Dulac, Surrealist Theorist

While America was building its clout as the commercial center of the global film industry, it was France that became the center of film theory, driving experimentation. A key figure in that development was Germaine Dulac.

Part of Vintage Viewing, exploring the work of female filmmaking pioneers.

Germaine Dulac: auteur for sure
Germaine Dulac: auteur for sure

 

The career of Alice Guy, the original film director, straddles two continents. In America, where she made the bulk of her films, Guy mentored Lois Weber, triggering an unparalleled wave of female film directors. But her career began in France, and it was to France that Guy returned in 1922, lecturing on film there for many years. While America was building its clout as the commercial center of the global film industry, it was France that became the center of film theory, driving experimentation. A key figure in that development was Germaine Dulac. Beginning her career as a journalist and drama critic for feminist publications La Française and La Fronde, while exploring photography, the bisexual Dulac was introduced to cinema by her girlfriends, actress Stasia de Napierkowska and writer Irène Hillel-Erlanger, founding D.H. Films with Hillel-Erlanger in 1915. Women’s contributions are often erased within their collaborations with male lovers, but Dulac reminds us that sharing goals is a natural romantic development, that goes beyond gender. Like Alice Guy’s Pierrette’s Escapades, Dulac’s early films explore playful gender fluidity, filming a ballet of a crossdressing masked ball. Her lost collaboration with future husband Louis Delluc, Spanish Fiesta, is credited with kickstarting French Impressionist cinema. Her influential The Seashell and the Clergyman, often called the first surrealist film, was released the year before Luis Buñuel and Salvador Dalí’s more famous Un Chien Andalou.

By combining the roles of critic and practising filmmaker, Dulac developed a theory of film that was uniquely coherent for its time, shaping the thinking of France’s cinematic avant-garde. Dulac was a firm believer in cinema as a director’s vision (Antonin Artaud fought publicly with Dulac over the liberties she took with his screenplay for The Seashell and the Clergyman). In a 1923 interview, Dulac declares: “cinema comes from palpable emotion… To be worth something and “bring” something, this emotion must come from one source only.” She explicitly demanded recognition as “author” (“auteure” – a term not then used of cinema) of The Seashell and the Clergyman, laying the foundation for the auteurism of the French New Wave in the 1950s. With the advent of sound, Dulac abandoned her impressionist and surrealist “visual symphonies” to become an artistic director and documentary filmmaker at Alice Guy’s old studio, Gaumont. She played a key role in nationalizing the French film industry in 1935, taught cinema at the Louis Lumière school and helped to establish the Cinémathèque Française, whose archives and program of organized screenings educated many of the French New Wave’s directors. After her death in 1942, a magazine apparently attempted to censor her obituary, out of discomfort with her “nonconformism”. Dulac’s historical significance has been marginalized, often limited to “the first feminist filmmaker” (a label which manages the impressive double whammy of limiting the scope of Dulac’s achievement while erasing Alice Guy, Lois Weber and Marion E. Wong). This marginalization resembles that of Agnès Varda, whose 1955 film La Pointe-Courte launched the French New Wave, before male directors Jean-Luc Godard and François Truffaut were allowed to dominate international coverage of the movement.

 


 

 The Smiling Madame Beudet – 1923

 

“Only by using ideas, lights, and the camera was I able, by the time I made my first film, to understand what cinema was, art of interior life and of sensation” – Germaine Dulac

Theatre struggles to stage inner worlds. We watch characters onstage as we watch people in life, from the outside. Traditionally, women suffered most from realist depictions, because women were expected to play passive roles, easily dismissed as decorations or overlooked altogether. In Dulac’s best-known film, her subject matter is passivity and suppression itself: a frustrated housewife who does not, actually, dramatically murder her husband. Dulac creates tension from this static premise, in the conflict between Madame Beudet’s outer passivity and her vibrant inner life. Cinematic effects of slow motion, distortion and superimposition allow easy shifting between reality and vivid fantasy, confirming cinema’s potential as Dulac’s “art of interior life.”

Opening on a tranquil small town’s facade, Dulac takes us first inside the house and then inside the head, as the sparkling lake in Madame Beudet’s mind mirrors the mood of the music she plays, establishing her sophistication and artistic appreciation in a few strokes. Isolated in a black vacuum, Madame Beudet fantasizes of escape by fast car, or a burly tennis player kidnapping her mocking and controlling husband, who emotionally blackmails her with faked suicides. He locks her piano to assert his power, anticipating Jane Campion’s The Piano. The older, married Madame Labas ogles magazine pictures of attractive sportsmen, while the housemaid’s inner smile, as she fantasizes of her lover, is contrasted with her outwardly dutiful expression, emphasizing that the passions of women are independent from their social value. A running conflict over the placing of a vase of flowers shows the banality of hellish incompatibility.

Madame Beudet’s own imaginary lover is blurred, a vague aspiration, while the grinning face of her grotesque husband is tauntingly clear, haunting her from every angle, hanging in mid-air, leaping in the window in slow motion and whizzing around the house speeded up. She loads his gun, dooming him to die if he pulls another fake suicide. While jokingly throttling a doll, Mr. Beudet clumsily breaks it, because “a doll is fragile, like a woman.” Careless ignorance does as much damage as deliberate spite. In the end, Madame Beudet is only human, and shrieks when her husband seems about to really shoot himself. Can the impulse be judged, when not acted on? In her husband’s crushing embrace, “together by habitude,” the Beudets walk the streets of their small town’s picturesque façades. Traditional womanhood is an iceberg: nine tenths lie beneath the surface. La Souriante Madame Beudet is a classic feminist work, not because it depicts what should be, but because it clarifies the stifling frustration of what is.

 

 [youtube_sc url=”https://www.youtube.com/watch?v=IKiyxv88CKE”]


 

 Invitation to the Voyage – 1927

 

the intellectuals and the filmmakers should develop a closer kinship to one another, for it is only nuances between words that irremediably keep them apart– Germaine Dulac

From the popularity of Serge Diaghilev’s Ballets Ruses to the paintings of Henri Matisse, Orientalism saturated early 20th century Paris. Edward Said has criticized its distortions and stereotypes but, under the pretext of representing real cultures, the “Orient” allowed Parisians to role-play alternative social values, as scifi and fantasy worlds do today. In particular, the Persian homoerotic poetry of Abu Nuwas, Omar Khayyam and Rumi made Orientalism an important codifier of gay identity. Novelist Lucie Delarue-Mardrus and dancer Ida Rubinstein led a heavily orientalized lesbian counterculture in Dulac’s Paris, while Dulac’s own lover, Stasia de Napierkowska, played Cleopatra on film and danced with the Ballets Ruses. Rather than disdaining popular Orientalism, Dulac explores it as an imaginary French creation, representing a striving for sexual liberation. In Dulac’s six-part serial, 1920’s Âmes de fous, a French heiress is liberated from her oppressive stepmother by adopting the persona of an Egyptian dancer while, in 1928’s Princesse Mandane, the Orient is the hero’s dream, where his rescued princess elopes with her female bodyguard, playfully thwarting his assumed entitlement to her. In Antonia Lant’s assessment, “it was the pleasure of the Islamic as a visual and cultural code, transformed through recyclings within contemporary French urban culture, that fascinated Dulac.”

Invitation to the Voyage was born as a poem by Charles Baudelaire, where the poet seeks “to love at leisure, love and die in a land that resembles you.” Dulac’s film makes the metaphorical nature of the voyage clear, by converting it into the theme of a bar that our inhibited heroine furtively enters. Veiled by her fur stole, her eyes devour the scene with enigmatic desires, though she flinches from sexual propositions. She pictures her home life, sewing wordlessly while her husband reads. Their child’s cot materializes between them – an obligation binding them? Clocks tick meaninglessly in her husband’s repeated absences on business (rendez vous d’affaires), echoing Madame Beudet’s stagnation. The heroine smiles hungrily at dancing couples, including fleetingly glimpsed interracial and lesbian pairings, then allows herself to join them. Rolling seascapes blend with her admirer, associating his sexual promise with escape, while Oriental musicians play. Yet, just as Madame Beudet fails to kill her husband, so the lonely wife returns home with dreams unconsummated.

Soundtrack suggestion: Billie Holiday’s The Best of Jazz Forever

 

 [youtube_sc url=”https://www.youtube.com/watch?v=mKzlYMkpxvI”]


 

 The Seashell and the Clergyman – 1928

 

“Lines and surfaces evolving according to the logic of their forms, and stripped of all meanings that are too human to better elevate themselves towards abstraction of sentiments, leaving more space for sensations and dreams: integral cinema.” – Germaine Dulac

 

The Seashell and the Clergyman, an impressionist portrait of a clergyman’s lustful desire for a general’s wife, shares many themes with Dulac’s earlier work. Repressive hypocrisy and stifling convention are represented by clerical celibacy, while the violent fantasies of Madame Beudet are recalled in the priest’s violent fantasy of throttling his rival, the general, until his head tears apart. As with Invitation to the Voyage, the sea suggests sexual release. However, Dulac’s imagery in this film is far more abstract, evolving an aesthetic of surrealism by empowering the viewer to make their own meanings. Dulac’s theories of “pure cinema” called for all the elements of film – the rhythm of camera movement and cutting, the shape of forms portrayed, the flow between movements – to combine in their own “visual symphony” beyond narrative logic. Through the possibilities of slow or speeded motion, running film backward and jump cuts, cinema allows for time itself to become another element to sculpt with. In her 1928 film Thèmes et variations, Dulac eliminates narrative altogether, playfully juxtaposing a ballerina and factory machinery, feminine and masculine, elite and working class, before allowing them to flow together in a pure poetry of motion. In The Seashell and the Clergyman, that sense of visual poetry combines with a fever dream of erotic repression, fantasy, possessiveness and conformity. Dulac’s clergyman  feels trapped as a disembodied head in a jar, surrounded by caretaking women, but ends up imaginatively trapping the woman in his place. This version is tinted and set to “The Dreams” by Delia Derbyshire (legendary electronica pioneer and composer of the Doctor Who theme tune).

 

[youtube_sc url=”https://www.youtube.com/watch?v=fO60-cvUFmk”]


 

See also at Bitch Flicks: “It Seems to Me That She Came From the Sea”: A Review of Agnes Varda’s ‘Vagabond’


 

Germaine Dulac was hailed as the “first feminist filmmaker” for harnessing cinema to visualize the fantasies of women, but she was not the first to do so. In 1916, Chinese-American filmmaker Marion E. Wong wrote, directed and produced The Curse of Quon Gwon, featuring a fantasy sequence that uses dissolves and superimposition to visualize its heroine’s fears of marriage. The ethnographic films of Zora Neale Hurston are among the only other vintage footage online that is directed by a woman of color. Next month’s Vintage Viewing: Zora Neale Hurston, Open Observer. Stay tuned!

 


Brigit McCone wishes she could pull off that sophisticated French look, but does not recommend you take up smoking. She writes and directs short films and radio dramas. Her hobbies include doodling and learning new things.

Bitch Flicks’ Weekly Picks

Check out what we’ve been reading this week–and let us know what you’ve been reading/writing in the comments!

recommended-red-714x300-1

 

10 Movies by Black Women to Stream on Netflix This Weekend by Alexis Jackson at Shine at For Harriet

Our Favorite Funny Women Call Out Sexism in Hollywood at Ms. blog
Lena Dunham, Amy Schumer and Comedy Actress A-List in Raunchy, R-Rated Roundtable by Stacey Wilson Hunt, Michael O’Connell at The Hollywood Reporter
A History Of The Term ‘Chick Flick’ And How It Marginalizes Female Filmmakers by Tess Barker at MTV
7 Queer Female Filmmakers to Watch for in 2015 by Dorothy Snarker at Women and Hollywood

Childbirth is finally getting the cultural treatment it deserves by Elissa Strauss at The Week
New Short Exposes Unique Experience of ‘Brown’ Ballerinas by Qimmah Saafir at Colorlines
Jeffrey Wright and Jennifer Hudson Join Cast of HBO’s Anita Hill/Clarence Thomas Project by Tambay A. Obenson at Shadow and Act
‘Gemma Bovery’ Review: Literary Comedy Puts a Feminist Spin on an Old Classic by Alonso Duralde at The Wrap
On Mad Max and The Avengers by Margarita at Plain-Flavoured-English.tumbler.com
The Ecofeminism of Mad Max by Sarah Mirk at Bitch Media
What have you been reading/writing this week? Tell us in the comments!

Bad Mothers: The Roundup

Check out all of the posts from our Bad Mothers Theme Week here.

Emily Gilmore and the Humanization of Bad Mothers by Deborah Pless

They’re complicated women who have both scarred each other over the years, and there’s no getting past that easily. But they both try. And in trying, we get a better picture of who they are as human beings. Like I said in the beginning, there’s something so valuable in seeing a character like Emily who is, unequivocally, a bad mother also be a good person. Because she is a good person. Sometimes. Mostly.


Grace: Single Mothers, Stillborn Births, and Scrutinizing Parenting Styles by BJ Colangelo

Eventually, Madeline is pushed to the absolute limit in protecting her child and kills those trying to take her daughter from her…and feeds them to her. “What doesn’t kill you makes you stronger” is explored to the nth degree as the blood of those trying to destroy the mother/daughter relationship are then utilized to keep baby Grace alive.


Michiko to Hatchin: Anime’s Newest Mom Has Some Issues by Robert V. Aldrich

Throughout the course of the 22-episode series, Michiko abandons Hatchin to get laid, lets Hatchin work a part-time job rather than pay for shoes she herself stole, leaves Hatchin with an abusive orphanage (more on that in a second), lets her run away half a dozen times, all while the two bicker constantly about often incredibly petty matters. All of this rolls up to establish that Michiko is, well, basically just a terrible, terrible mom.
And that’s pretty amazing.


The Accidental Motherhood of Gloria by Rhianna Shaheen

Every woman is a mother? Yeah, no thanks. If Gloria is a “mother” to Phil then she’s also a lifetime member to the Bad Moms Club. In the beginning, Jeri, Phil’s real mom, calls on Gloria to take her kids. She tells Gloria that their family is “marked” by the mob. A gangster even waits in the lobby. Jeri begs her to protect her kids to which Gloria bluntly responds: “I hate kids, especially yours.” Despite her tough-talk, this ex-gun moll, ex-showgirl reluctantly agrees.


The Killing and the Misogyny of Hating Bad Mothers by Leigh Kolb

Vilifying mothers is a national pastime. Absent mothers, celebrity mothers, helicopter mothers, working mothers, stay-at-home mothers, mothers with too many children, mothers with too few children, women who don’t want to be or can’t be mothers–for women, there’s no clear way to do it right.


“The More You Deny Me, the Stronger I’ll Get”: On The Babadook, Mothers, and Mental Illness by Elizabeth King

Most people I talked to and most of the reviews that I read about The Babadook concluded that the film is about motherhood or mother-son relations. While I agree, I also really tuned in on the complicating element to this whole narrative, which is that the mother is mentally ill.


Mommy: Her Not Him by Ren Jender

I went into Mommy, the magnificent film from out, gay, Québécois prodigy Xavier Dolan (he’s 26 and this feature is the fifth he’s written and directed) knowing that Anne Dorval, who plays the title character, was being touted in some awards circles as a possible nominee for “Best Actress” in 2014 (she’s flawless in this role, certainly better than the other Best Actress nominees I saw)–as opposed to “Best Supporting Actress.” But this film (which won the Jury Prize at Cannes) kept surpassing my expectations by keeping its focus on her and not the one who would be the main character of any other film: her at turns charismatic, obnoxious and violent 15-year-old, blonde son, Steve (an incredible Antoine-Olivier Pilon).


Gambling for Love and Power by Erin Blackwell

These two characters’ inability to see each other as anything other than personal property emerges as the compelling dramatic engine of unfolding events involving far more sinister agents, who eventually exploit the fissure in the mother-daughter bond.


The Babadook and the Horrors of Motherhood by Caroline Madden

Amelia didn’t need to be possessed to have feelings of vitriol towards her son; they were already there, lurking inside her at the beginning. Rarely, if ever, is a mother depicted in film this way. Mothers are expected to be completely accepting and loving towards their child 24/7, despite any hardships or challenges their child presents to them.


Viy: Incestuous Mother as Horror Monster by Brigit McCone

For women, male anxieties over female abusers combine great risk of demonization with great opportunity to forge connection. Men, like women, understand boundaries primally through their own bodies and identification. Rejecting one’s own abuse teaches one to fight against all abuse; excusing it teaches one to abuse.


Splice: Womb Horror and the Mother Scientist by Mychael Blinde

Splice explores gendered body horror at the locus of the womb, reveling in the horror of procreation. It touches on themes of bestiality, incest, and rape. It’s also a movie about being a mom.


Ever After: A Wicked Stepmother with Some Fairy Godmother Tendencies by Emma Kat Richardson

As an orphan of common origins, Drew Barrymore’s spunky protagonist, Danielle de Barbarac, is forced into a life of servitude to her father’s widow, the Baroness Rodmilla de Ghent, and the Baroness’s two natural daughters, Jacqueline and Marguerite. As Baroness Rodmilla, Anjelica Houston is equal parts breathtaking as she is fearsome, as cruel as she is oddly sympathetic.


Bad Mothers Are the Law of Shondaland by Scarlett Harris

It’s fascinating that all four of Shonda Rhimes’ protagonists have strained relationships with their mothers… Shondaland’s shows work to combat the stereotype that if you don’t have a functional family unit, replete with a doting, competent mother, you’re alone in the world.


Spy Mom: Motherhood vs. Career in the Alias Universe by Katie Bender

This conflict drives Sydney’s arc and establishes a recurring question at the heart of Alias: can you be both a mother and a spy? … Sydney’s own mother Irina figures powerfully into this conflict. … Yet Irina’s arc throughout Alias is the tension between her desire for a relationship with her daughter and her independence as a spy.


Riding in Cars with Boys and Post-Maternal Female Agency by CG

Riding in Cars with Boys showcases a humanity to women who are mothers that our media lacks. Women are constantly punished and depowered for their sexuality, and their motherhood status is often used as another way to control in media.


The Strange Love of Mildred Pierce by Stacia Kissack Jones

Elements of Mildred Pierce play on the maternal sacrifice narratives that made films like Stella Dallas (1937) and The Sin of Madelon Claudet (1931) so powerful, and updates them for a more cynical era, positing that her sacrifice has not saved her children but ruined them…


We Need to Talk about Kevin‘s Abject Mother by Sarah Smyth

The film relocates the fears surrounding motherhood away from the patriarchal fears of abjection to the female and feminist fears of fulfillment.


Keeping Up with the Kardashians: Is Kris Jenner a Bad Mother? by Scarlett Harris

When their lives are out there for all the world to see, it’s easy to judge the Kardashians.


Controlling Mothers in Carrie, Mommie Dearest and Now Voyager by Al Rosenberg

These three “bad moms” fashion themselves the Moirai, the Fates, the three women in control of everything on earth. …These films were just the start of audiences’ obsession with controlling mothers. We continue to see these tropes replayed in a multitude of ways.

Controlling Mothers in ‘Carrie,’ ‘Mommie Dearest,’ and ‘Now Voyager’

These three “bad moms” fashion themselves the Moirai, the Fates, the three women in control of everything on earth. … These films were just the start of audiences’ obsession with controlling mothers. We continue to see these tropes replayed in a multitude of ways.

Carrie 2013
Carrie 2013

This guest post by Al Rosenberg appears as part of our theme week on Bad Mothers.


Mothers who abuse their children, abandon them, or neglect them are easy to spot and label as “bad mothers.” Then there are the subtler forms of “bad mothering.” For these types it all comes down to control; control through religion, respectability, or ambition. It is in these three arenas that the Mommie Dearests of the world push their daughters to the breaking point. These three “bad moms” fashion themselves the Moirai, the Fates, the three women in control of everything on earth. These types of manipulation in the extreme are the things of nightmares, or of the big screen.
The insidious part is that it is meant to seem like this behavior stems from a slight corruption of maternal love, of wanting the best for your child. In the case of Carrie (1976), Margaret White (Piper Laurie) wants better for her daughter than she had for herself. Throughout the course of the film it’s revealed that Carrie was conceived after her mother was raped by her own husband, and now Margaret wishes constantly to cleanse Carrie of this sin through cruel and overbearing religion. After Carrie is tormented by her fellow students for finally getting her period, and having no idea what it is, her mother locks her away for prayer and reflection.
Carrie
Carrie 1976

Of course, it being a horror movie based on a Stephen King novel, the outcome is not so simple as a terrifying “religious cleansing.” When Carrie and Margaret finally have a heart-to-heart it’s the biproduct of the telekinetic teenager having just murdered a good percentage of her high school. Margaret cannot suffer to let this witch live, and attempts to end her daughter’s life, a final act of ultimate control, and ends up on the wrong end of Carrie’s new found powers.

Movies have been curious about this maternal tension since the get-go. While Carrie may have had the super skills, all three of these mothers have very realistic power over their offspring. In Now, Voyager (1942), Bette Davis plays rich, mousey Charlotte Vale, a woman whose life is entirely dictated by her mother (Gladys Cooper). Mrs. Vale does not push Charlotte into closets, or chant biblical passages at her. In fact, this matriarch barely moves throughout the film. Instead, Charlotte’s life is controlled through her mother’s emotional manipulation. Like Carrie, Charlotte was an unwanted child and Mrs. Vale makes sure she knows it. She tells Charlotte what to wear, how to talk, whom to associate with, all in the name of ladylike propriety.

Now Voyager
Now Voyager

Through therapy and travel Davis’s character finds her own voice (and was a babe-in-disguise, perhaps one of the earliest films in that trope as well). When the two women meet again they’re at a stalemate. What is a controlling mother without a child to control? Mrs. Vale’s demise is more similar to Margaret White’s than one might expect from a “weepie” film, finally leaving Charlotte to be her own woman.

Hollywood would like us to believe that this kind of parent is just one bad turn away in everyday life. And maybe that’s true: Mommie Dearest is based on the memoirs of Joan Crawford’s (Bette Davis’s biggest rival) daughter. It’s the tale of Joan Crawford (Faye Dunaway) tormenting her adopted daughter Christina in bizarre, abusive ways. Again an unwanted child, but this time not by her mother. Though Joan chose Christina, it becomes clear that it was all an act, like much of Crawford’s life in this film.

Mommie Dearest
Mommie Dearest

Eventually Christina makes it onto the big screen herself, perhaps due to years of her mother’s ambition being shoved down her throat. But when she’s too ill to make it to set, Joan, a much older woman, takes the role from her. Joan doesn’t join Margaret White and Mrs. Vale in the Killed-By-Our-Daughters afterlife, but Christina did wait until after the death of her mother to publish these memoirs and, hopefully, find some resolution.

Mommie Dearest
Mommie Dearest

These films were just the start of audiences’ obsession with controlling mothers. We continue to see these tropes replayed in a multitude of ways. Carrie (1976) was recently remade for the second time, Carrie (2014). Though this time it offered a slightly more sympathetic view of both mother and daughter. Audiences may not have loved it as much as the first attempt, but it was still the Halloween pick for many movie-goers.

Black Swan
Black Swan

Mommie Dearest’s fame-driven mother finds a spiritual successor in Natalie Portman’s mother in Black Swan (2010). Portman is driven to the brink of insanity by her own ambition, but couple that with her mother’s drive and it’s just too much for the young ballerina. You can also watch moms incredibly similar to Crawford and her drive for success in any of the many seasons of Dance Moms available on Lifetime. Or watch the beginning of “no more wire hanger” relationships in Little Miss Perfect, and, my personal favorite, Toddlers & Tiaras. Audiences seem to love to hate the controlling pageant mom.

Mothers are important, they guide children through life in a multitude of ways, but some children get stuck with the women who never wanted them. Perhaps these mothers, raped, or widowed, or abandoned, see too much of themselves in their daughters and push too hard. Perhaps the real life version of these mothers deserve more of our sympathy than to be turned into monsters of the big screen in a multitude of ways. But these three mean moms? Maybe they got the ends they deserved.


Al Rosenberg is the Games Section Editor of WomenWriteAboutComics.com, a reviewer at Lesbrary.com, a Chicagoan, and a general nuisance. Follow on Twitter: @sportsmyballs

‘Keeping Up with the Kardashians’: Is Kris Jenner a Bad Mother?

When their lives are out there for all the world to see, it’s easy to judge the Kardashians.

Keeping Up with the Kardashians


This guest post by Scarlett Harris is an edited version of a piece originally published on The Scarlett Woman and is part of our theme week on Bad Mothers.


She’s constantly on Khloe for her weight, Kim to prioritise her money-making appearances with family and love, and Kourtney to get married before she has another child. Not to mention that she neglects, according to them, Rob (who hasn’t been seen on the show in or public with the family for a while), Kendall and Kylie in favour of her older daughters. (Although with Kendall’s earning power as a supermodel and whatever it is that Kylie now does, Kris may have an increased interest in her younger offspring.)

But is Kris Jenner a bad mother because of this?

One could argue that she spent her early days of motherhood raising her six kids (not to mention step-parenting Bruce’s four other children from previous marriages), and is rewarded by earning 10% from their business endeavours as their momager.

But some of the things Kris says and does arguably aren’t in the best interests of the well being of her children. Or is that just how they/she choose/s to portray her/self on Keeping Up With The Kardashians?

In the first season of Khloe & Lamar, Kris berates Khloe for her size, saying it’s not cohesive with her other sisters’ frames, nor with QuickTrim, the diet supplement the Kardashian sisters promoted at the time. In other episodes of the KUWTK franchise, Kris was on Khloe’s back to have a baby during her marriage to Lamar.

Kris also doesn’t approve of Kourtney’s boyfriend and baby daddy Scott Disick, and in earlier seasons of the show, who could blame her? But even after Scott made a 180° turnaround in his behaviour after his children were born, Kris still struggles to accept him.

Kim, the head moneymaker of the Kardashian clan, can usually never put a foot wrong in her mother’s eyes, but every now and then Kris will get upset with her for being so uptight. So do her sisters, for that matter.

In a damning article published by The New York Times a couple of weeks ago, the dichotomy of Kris as mother and businesswoman is dissected:

“… in The New York Times review of the show’s first episode, Ginia Bellafante wrote: ‘As a parent, Ms. Kardashian’s mother, Kris Jenner, was concerned for her daughter, she explains. But as her manager, she thought, well, hot-diggity.’”

The article goes on to assert that the lack of public comment from the Kardashians/Jenners regarding Bruce’s transition isn’t about being respectful to the family patriarch’s privacy, but to milk Bruce’s coming out for all the world to see… on their E! special, of course.

I’d like to think I’m less cynical about Kris and her cohort of children’s success, but we also know that reality TV is far less rooted in actuality than it purports itself to be. Kris says:

“‘It doesn’t mean that we’re always looking for more or that we’re greedy… There’s a lot of people that have great ideas and dreams and whatnot, but unless you’re willing to work really, really hard, and work for what you want, it’s never going to happen. And that’s what’s so great about the girls. It’s all about their work ethic.’”

When their lives are out there for all the world to see, it’s easy to judge the Kardashians. If Kris is guilty of one thing, it’s working her children too hard and not allowing them to make mistakes. Kim’s sexual escapades were caught on film in a way that might mortify many people, but she and her mother took them to new famous-for-being-famous heights. Kendall and Kylie have had cameras in their faces since they were 12 and 10, respectively, and have been working on book, clothing and beauty lines for almost as long, so it’s no wonder Kylie behaves older than her 17 years. The controversy surrounding her lips and relationship with an older man who also happens to be a father are begrudgingly touched on this season, scarcely shedding light on the family dynamic that would allow and encourage a 17-year-old to do these things. It remains to be seen if such actions mean Kylie’s heading off the rails, but other young stars could stand to have such a strong work ethic instilled in them.

Say what you want about Kris and the Kardashians, but they’ve managed to carve out an entire genre of entertainment that Paris, Nicole and the Osbournes could only have dreamt about. Their money shouldn’t protect them from criticism, but I do think the Kardashians cop a lot more flak for capitalising on their existence in a world that we watched them influence than other, arguably worse, public figures. The Kardashians seem to be relatively happy, healthy and challenge the notion that your past defines you. Whatever the case, Kris and company are laughing all the way to the bank while we labour over thinkpieces about them.


Scarlett Harris is a Melbourne, Australia-based writer, broadcaster and blogger at The Scarlett Woman, where she muses about feminism, social issues and pop culture. You can follow her on Twitter here.

‘We Need to Talk about Kevin’s Abject Mother

The film relocates the fears surrounding motherhood away from the patriarchal fears of abjection to the female and feminist fears of fulfillment.

We Need to Talk About Kevin

 


Written by Sarah Smyth as part of our theme week on Bad Mothers.


Western society and culture fears mothers. Through her grotesque leaky body and the ambiguous division of the mother/child during pregnancy, patriarchy marks the mother as strange and mysterious. She is nature, opposed to the “proper” masculine position of culture. So prevalent a fear within Western society, the mother is the ultimate embodiment of abjection. In this piece, I will use the theory of abjection in order to examine Lynne Ramsay’s exquisite 2011 film, We Need to Talk about Kevin. In doing so, I hope to locate the film within a post-feminist framework, demonstrating the ways in which the representation of abjection plays into our notions of maternal and female achievement. Ultimately, I argue that the film relocates the fears surrounding motherhood away from the patriarchal fears of abjection to the female and feminist fears of fulfillment.

The poster for "We Need to Talk about Kevin"
The poster for “We Need to Talk about Kevin”

The theory of abjection is most powerfully put forward by Julia Kristeva in her book, Powers of Horror: An Essay in Abjection. Here, she discusses the abject as the grotesque, the repulsive, as that which we want to expel and dispose of. Particular examples of this include bodily waste such as excretions, secretions, vomit and menstruation, rotting food, and corpses. The significance of these abject moments and the reason we fear them so much is, as Kristeva says, not due to their lack of cleanliness or health “but what disturbs identity, system, order”: “What does not respect borders, positions, rules. The in-between, the ambiguous, the composite”. It is, then, the uneasy position between boundaries that causes or repulsion and rejection of the abject: death and life, clean and unclean, healthy and diseased.

Film academic, Barbara Creed, developed Kristeva’s theory of the abject to suggest the ways in which the maternal body, as particularly represented in horror films, embodies abjection. So obviously and relentlessly fleshy and visceral, the maternal body is linked to the “natural” world of birth, decay and death. Menstruating, lactating and gestating, the maternal body embodies this very ambiguous abject space. The boundaries of her body become blurred, setting her apart from the patriarchal world which continually attempts to remain “clean and proper”. For Creed, many classic horror and science fiction films including Alien, Rosemary’s Baby, The Exorcist and Carrie play on this idea of the monstrous abject maternal function. In all of these films, the pregnant woman, or the potential pregnant woman as represented through menstruation, provides the horror of the film through the very abjection of their female body.

Website, Ain't it Cool's poster for "We Need to Talk about Kevin" plays on the original poster for "Rosemary's Baby" suggesting the links between the two films
Website, Ain’t it Cool’s poster for “We Need to Talk about Kevin” plays on the original poster for “Rosemary’s Baby” suggesting the links between the two films

 

Although We Need to Talk about Kevin is not explicitly a horror film, it uses many of the tropes of the genre to create feelings of unease and fear around motherhood. Adapted from Lionel Shriver’s successful novel, the film focuses on Eva (Tilda Swinton), a travel writer, and her relationship with her (sociopathic? disturbed? evil?) son, Kevin (Ezra Miller). The film is told in a series of flashbacks as we learn that Kevin is somehow involved in a terrible criminal atrocity. As we discover what Kevin has done, the film also reveals the relationship between mother and son, posing the continually fascinating question: does familial and social upbringing wholly inform a person’s moral and ethical values or are some people just born evil?

As the film unpicks this question, it deconstructs traditional conceptualisations of the abject and identifications of the monstrous. For Eva, great pleasure is taken in the abject. During one of the first scenes in the film, Eva travels to La Tomatina festival in Spain. Through the shots of Eva wading through the semi-naked bodies and the vivid red tomatoes, the film emphasises Eva’s pleasure or even jouissance (a kind of excessive, orgasmic pleasure) in the visceral, bloodlike, grotesque experience. The film makes clear that Kevin disconnects Eva from these experiences she so craves. She’s not able to travel, and eventually winds up at a menial job in a travel agency. In one particularly painful moment, she finishes decorating her own room, her special room, with rare maps, which Kevin then destroys with paint. But not only is Eva unable to travel, write or occupy a room of her own, crucial activities for the active, challenging, and independent woman as Virginia Woolf so passionately advocated. She is also particularly separated from the physical and emotional experiences of pregnancy. The film gestures towards her pregnancy through an extreme close-up shot of cells splitting. Later, after childbirth, Eva sits quietly and almost mournfully in a cold, clinical hospital as Franklin (John C. Reilly), her husband, coos over the baby. The film presents her pregnancy through a scientific and technological lens, far removed from the abject experiences of pregnancy put forward from the previously mentioned films.

The wide angle of this shot suggests the physical and emotional distance Eva experiences towards her pregnancy and her child
The wide angle of this shot suggests the physical and emotional distance Eva experiences towards her pregnancy and her child

 

Most radically, however, in a reversal of gender, Kevin primarily embodies abjection within the film. He throws, smears and expels food, leaving it to rot and become covered in ants. He refuses to become toilet trained but shows an extraordinary level of control over his bowels as he defecates just after being changed, frustrating his mother greatly. When he’s older, Eva catches him masturbating but rather than feeling embarrassed or chastised, he menacingly holds eye contact with her until she hastily shuts the door and walks away. What’s interesting about these moments is the manipulation of the traditional abject mother-child relationship. As Creed points out, the mother not only embodies the abject body. She must also police the abject body; it is the mother’s job to map and uphold the “clean and proper” body of the child before he/she enters the paternal and patriarchal world of language and culture. In We Need to Talk about Kevin, Eva refuses or is unable to exert this maternal authority in order to keep Kevin’s body “clean”. She doesn’t clear up the food Kevin throws. She cannot potty train or exert any kind of control over Kevin’s bowel movements. She is unable to extend any influence over Kevin’s masturbatory habits. As Sue Thornham claims, “Kevin denies [Eva] control, refusing her transformation of the unknown into an exercise of mapping, of motherhood into a teaching relationship. Instead, his behaviour insists on the messiness of the body, on the fleshy, the organic, the abject – and insists that Eva recognize this, together with her own rage and fear at her entrapment”.

Kevin's not at all concerned that his mother's caught him masturbating...
Kevin’s not at all concerned that his mother’s caught him masturbating…

 

The film’s deconstruction and blurring of the abject roles examines and challenges the post-feminist ideas and ideals of motherhood. In Unruly Girls; Unrepentant Mothers, Kathleen Rowe Karlyn writes that post-feminism purports to celebrate intensive mothering as the liberated woman’s enlightened choice when, in fact, it both replaces subservience to a husband with subservience to the child, and naturalizes motherhood as an essential part of womanhood. By refusing to embody her traditional position as the abject mother, Eva and, indeed the film, challenge the idea that every woman must become a mother, that every woman will find fulfillment in being a mother, and that every mother must take up her position as the abject figure in this patriarchal society.

In all, We Need to Talk about Kevin is not a misogynist depiction of the feared maternal figure. Rather, it is a feminist revelation of the fears mothers have themselves; that they may not love their child, that they may not fulfill the so-called ultimate expression of womanhood and femininity, and that they may, in fact, release the monstrous potential of themselves and their child through the very abjection of their maternal function.

 


Sarah Smyth is a staff writer at Bitch Flicks who recently finished a Master’s Degree in Critical Theory with an emphasis on gender and film at the University of Sussex, UK. Her dissertation examined the abject male body in cinema, particularly focusing on the spatiality of the anus (yes, really). She’s based now in London, UK and you can follow her on Twitter at @sarahsmyth91.