Pleading for the Female Gaze Through Its Absence in ‘Blue is the Warmest Color’

The female gaze, such as it exists in a world that denies its existence, is an insular one that exists between Adele and Emma as opposed to how the film itself is shot. The film presents the case for the female gaze by examining what happens when it’s withheld.

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This guest post by Emma Houxbois appears as part of our theme week on The Female Gaze.


“You guys know about vampires?” author Junot Diaz once asked an audience of college students. “You know, vampires have no reflections in a mirror? There’s this idea that monsters don’t have reflections in a mirror. And what I’ve always thought isn’t that monsters don’t have reflections in a mirror. It’s that if you want to make a human being into a monster, deny them, at the cultural level, any reflection of themselves. And growing up, I felt like a monster in some ways. I didn’t see myself reflected at all. I was like, ‘Yo, is something wrong with me? That the whole society seems to think that people like me don’t exist?'”

This is the starting point of Blue is the Warmest Color, which contends, and grapples with, the fact that depictions of female pleasure by female artists do not exist in art. This condition, this lack of understanding and representation, is what dogs its protagonist, Adele, as she struggles and ultimately fails to achieve a sense of comfort with her queerness. Female pleasure abounds in the film from the explicit sex between Adele and Emma, whose romance the film charts the rise and fall of, to eating, and the particular pleasure of observing and being observed. Adele is sometimes the subject, as she pursues Emma or when they take in an art exhibit, her gaze on the nude female figures constructed by men the focus of the scene, and sometimes she is the object as she poses for Emma’s paintings, the first representational work of her lover’s career.

The English title of the film, the same as the graphic novel it was adapted from, implies an inversion of the normal way of seeing. We’re used to seeing blue as cool, cold, and distant, but the film challenges us to see it as a vibrant and passionate colour the way that it challenges us to reconceptualize the power and passion of queer love. The French title, La Vie D’Adele: Chapitres I & II are heavy with film and literary allusions. To The Story of Adele H, the loose account of how Victor Hugo’s daughter pursued an unrequited love across continents and La Vie de Marianne, a novel left unfinished, suggesting both tragedy and an unfinished quality, which both come into fruition. Adele remains restless and unfulfilled throughout the film as Truffaut’s depiction of Adele Hugo is, but the irony of the reference is that Blue’s Adele is an inversion. Instead of warping the world around her to believe that an unrequited love is genuine, Adele is dogged by the invisible weight of heteronormativity that propels her to hide her relationship and live in a private shame. The female gaze, such as it exists in a world that denies its existence, is an insular one that exists between Adele and Emma as opposed to how the film itself is shot. The film presents the case for the female gaze by examining what happens when it’s withheld.

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The problem with the male gaze and trying to uplift or separate a female equivalent from it is that male gaze as a term and concept has shrunk in its application to a narrow didactic interpretation that borders on being universally pejorative. To wit, the simple unexamined usage of the term was thought to be all that was needed to condemn Blue is the Warmest Color by its skeptics, but the use of “male gaze” as a cudgel that immediately translates into prurience and exploitation does more harm than good to the conception of a female gaze not least because it immediately valorizes the alternative, as elaborated on by Edward Snow in his essay “Theorizing the Male Gaze: Some Problems”:

“Nothing could better serve the paternal superego than to reduce masculine vision completely to the terms of power, violence, and control, to make disappear whatever in the male gaze remains outside the patriarchal, and pronounce outlawed, guilty, damaging, and illicitly possessive every male view of women. It is precisely on such grounds that the father’s law institutes and maintains itself in vision. A feminism not attuned to internal difference risks becoming the instrument rather than the abrogator of the law.

[…]

Under the aegis of demystifying and excoriating male vision, the critic systematically deprives images of women of their subjective or undecidable aspects- to say nothing of their power -and at the same time eliminates from the onlooking “male” ego whatever elements of identification with, sympathy for, or vulnerability to the feminine such images bespeak.”

Simply put, the male gaze is not a monolith, and despite the way that the term is used in criticism and conversation, no one actually views film from the position that the male gaze is monolithic or purely informed by patriarchal values. To actually adopt that stance would require the conflation of Kenneth Anger with Quentin Tarantino, among other laughable absurdities. Male-directed film has always found ways to appeal to women on terms other than internalized misogyny, and of course the male vision in film has been frequently mitigated, influenced, or redirected by the work of women in other roles. Tarantino, for instance, is famous for his collaboration with the late editor Sally Menke, whom he sought out specifically for a feminine influence, which is hardly a rare event. Much recent buzz was generated by another female editor, Margaret Sixel, who worked on Mad Max: Fury Road with longtime collaborator George Miller (she edited Happy Feet and Babe: Pig in the City for him). Her contribution has been argued as being integral to the strong female reception to the movie, which, again, runs the risk of valorizing women’s work as being inherently superior.

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The problem with strictly gendering the gaze is that it can improperly frame collaborations and essentialize the vision of female filmmakers. Mad Max: Fury Road, as a film, is more than the sum of a male director and a female editor, especially for a narrative so committed to dissecting toxic masculinity from within. So too ought Sally Menke’s work with Tarantino be seen more than just a mitigation, but a cornerstone of Tarantino’s desire to achieve more that what the limitations of his masculinity allow for, especially as the roles of women in his films evolved from non existent in Reservoir Dogs to the complete focus in Deathproof. Perhaps the most intriguing recent example of how a female collaborator transformed the work of a male director was in Gillian Flynn’s adaptation of her own novel Gone Girl for David Fincher, inverting the uncomfortable and frequently malicious male gaze that engenders his work, transferring the web of fear that his female protagonists like The Girl With the Dragon Tattoo’s Lisbeth Salander or Alien 3’s Ripley live in to the male protagonist and through him, the male audience. It’s a synthesis that cannot be easily essentialized into a single gendered gaze.

This is compounded by the fact that male nor female are fixed categories, nor are their desires. How are we, for instance, intended to properly frame the work of Lana Wachowski as a trans woman? How trans women engage with gender in our own lives and through our art cannot and should not be subsumed into a lens defined by the cisgender female experience. Which is only the beginning of how ruinous categorizations of gender in the gaze are on queer film and filmmakers. In comic book criticism especially, lenses of queer male masculinity are frequently co-opted and assimilated into constructions of the female gaze, which has the twin repercussions of narrowing queer male desire to a pinprick of feminized male figures and completely alienating queer female desire. If there are to be productive critical frameworks that utilize “male” and “female” gazes, they must be understood as needing a prism held up to them in order to properly understand the full spectrum of what informs a particular vision. There needs to be an understanding of intersectionality intrinsic to their uses.

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On that note, Adele Exarchopoulos and Lea Seydoux, the stars of Blue is the Warmest Color, are the only actors to have been awarded Cannes’ Palme D’Or alongside their director, Abdellatif Kechiche. It was done by a jury made up of Steven Spielberg, Bollywood actress Vidya Balan, Christoph Waltz, We Need To Talk About Kevin screenwriter Lynne Ramsay, Romanian writer-director Cristian Mungiu (whose Beyond the Hills and 4 Months, 3 Weeks, and 2 Days have tackled themes including queer femininity and access to abortion), Japanese writer-director Naomi Kawase, Nicole Kidman, and Ang Lee. Nicole Kidman, it must be recalled, co-starred in Stanley Kubrick’s erotically charged Eyes Wide Shut with then husband Tom Cruise. Ang Lee’s career as a director has been built almost entirely out of critically lauded portrayals of queerness and eroticism including The Ice Storm; Lust, Caution; Brokeback Mountain; and Taking Woodstock. The crowning of Kechiche, Exarchopoulos, and Seydoux by this jury, Lee and Kidman in particular, ought to have carried with it all the mythic importance of Quentin Tarantino, as head jurist, awarding Chan-Wook Park the Palme D’Or for Oldboy a decade earlier. Instead it’s treated as a footnote. Presumably because in this instance, that jury was more attuned to the nuances of the male gaze than the American critical establishment that presaged its arrival on US soil with cries of exploitation and misogyny.

The Cannes jury made it clear that they wanted to define the film as a collaboration, and I would extend that further to define it as a conversation. At its heart, Blue is the Warmest Color is a film about performances of identity and how the stresses of assimilation can erode and destroy fundamental parts of our being. One of the primary ways that we can perceive Kechiche’s self awareness that his masculinity limits his ability to conceive of and portray female queerness accurately is the insertion of a viewpoint character for him, an Arab actor Adele originally meets at a party thrown for Emma’s artist friends. He asks naive, well meaning questions about their relationship that queer women the world over hear, but understanding that he’s probed far enough or perhaps too far into her life and identity as an interloper, he opens up to her. He tells her about how he’s an actor and he’s just been to the United States, describing New York City in the same way that we dreamily describe Paris. “They love it when we say Allahu Akbar,” he says with a smile, telling her about how there’s always a hunger for Arab terrorists in Hollywood. Kechiche is, himself, Tunisian, and this is his exegesis.

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He’s approaching the queer experience from the perspective of the immigrant experience. This is the Adam’s Rib that he proffers up towards the goal of uncovering female pleasure in art. This is the part of himself that he bares in order to justify the depth with which he probes Adele and Emma’s relationship. The clearest way that we see his Arab identity in the film is in the act of cooking and eating, which easily transcends the specific cultural context he takes it from thanks to the intimacy and care with which it’s handled. Cooking is framed as emotional labor, seen most keenly as Adele frets over making Spaghetti Bolognese for Emma’s friends, fretting over it as she serves it. Eating is, except for Adele’s junk food stash, a communal act, the consumption of the emotional labour of cooking as much as the food itself. This merges with queerness as Adele tries oysters, possibly the most yonic food imaginable, at dinner with Emma’s family. Her hesitance and discomfiture with eating oysters despite the welcoming attitude of Emma’s family mirrors the overwhelming tension she’s experiencing in her performance of queer femininity, and the difficulty she’s experiencing in how accepting Emma’s family is of it.

The broader sense of how Kechiche attempts to conceive of queerness through the best available lens at his disposal is how he constructs France’s queer community as a diaspora. He portrays Adele’s budding queerness and her experience of the queer nightlife in much the same way as the child of immigrants might feel overwhelmed and illegitimate by their first exposure to their parents’ native culture. There are certainly parallels between Adele’s entry into the queer community while still in high school and A Prophet’s Malik’s early uncomfortable interactions with the Arab prisoners after having been forcibly assimilated into the ranks of the Corsicans.

Where they differ is that Malik is able to thrive within the group by shedding attachments to the structures that will never accept him while Adele folds under the pressure of maintaining both a queer identity and the public performance of a straight one, immolating her relationship with Emma and leaving her isolated. Similarly, the Arab character returns to the film as Adele visits Emma’s latest show after their reconciliation. He tells her that he’s left acting, that he got tired of that one narrow performance of identity that the film industry allowed him. He’s never been happier. Adele remains unable to shed that attachment to the normative world and leaves feeling more upset and isolated than ever before.

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The pressure of assimilation asserted by heteronormativity and white supremacy are distinct yet similarly functioning forces, which is one of the main achievements of the film. While it is by definition an uneasy attempt at capturing the queer female condition, Blue is the Warmest Color succeeds magnificently by providing a context and a shared struggle with which to build solidarity between marginalized groups in contemporary France. In the scene immediately following Adele’s break up with Emma, we see her leading her children in a celebration of African culture, with Adele wearing a cheaply thrown together pastiche of African fashion, adopting a clearly false and ill fitting identity. It’s a stark metaphor for how poorly Adele assimilates into heteronormativity.

Kechiche’s attempts to conceptualize of others’ struggles by finding commonality is by no means uncommon or uncelebrated in contemporary film. Jim Sheridan found common ground with 50 Cent when making Get Rich or Die Tryin’  by taking him to where he was born in Dublin and exploring their differing experiences of 1980s New York City. In an oddly similar way, Steve McQueen launched his feature film career by exploring the Northern Irish experience of otherness in his account of Bobby Sands’ imprisonment in Hunger.

In regard to the female gaze, Blue is the Warmest Color isn’t an exemplar, but a cautionary tale in how conflating the gendered gaze with the gender of the director can obscure and severely harm incredibly brave and vital filmmaking. Especially in the case of a film that strives to achieve a sense of understanding between distinct groups that suffer similar forms of oppression.

 


Emma Houxbois is a fiercely queer trans woman whose natural habitat is the Pacific Northwest. She is currently the Comics Editor for The Rainbow Hub and co-host of Fantheon, a weekly comics podcast.

The Sex Scenes Are Shit, and the Director’s an Asshole, but You Should Still See ‘Blue Is the Warmest Color’

A three-hour art film about two queer women with subtitles is like a dream come true for me: I’ve sat through arty, subtitled films twice that long–which didn’t have a trace of queer content. So I’ve obsessively read everything I can about Blue Is The Warmest Color. And I’m puzzled. In an age when writers of color like Wesley Morris and Roxane Gay bring added perspective and insight to their reviews of films like, Django Unchained and 12 Years A Slave, why are straight men the overwhelming majority of people telling the world whether or not the sex scenes in Blue are convincing?

Blue Is the Warmest Color poster
Blue Is the Warmest Color poster

 

This is a guest post by Ren Jender.

A three-hour art film about two queer women with subtitles is like a dream come true for me: I’ve sat through arty, subtitled films twice that long–which didn’t have a trace of queer content. So I’ve obsessively read everything I can about Blue Is The Warmest Color.  And I’m puzzled. In an age when writers of color like Wesley Morris and Roxane Gay bring added perspective and insight to their reviews of films like, Django Unchained and 12 Years A Slave, why are straight men the overwhelming majority of people telling the world whether or not the sex scenes in Blue are convincing?

I saw the film about five months after it had won the top prize at Cannes (in an unusual move the jury awarded the prize to the two stars, Léa Seydoux and Adèle Exarchopoulos, as well as the director, Abdellatif Kechiche) just prior to its US release. Julie Maroh (the queer author of the original graphic novel on which the film is based) prepared me to not love the sex scenes, which she described as “porn,” ” brutal and surgical,” and “cold.”

What I didn’t expect, in a film that is told almost entirely in close-ups on faces, was the director  (who also co-wrote the script) framing the sex scenes so they have as much tits and ass–especially ass–in them as possible. The actresses (Seydoux as Emma and Exarchopoulos as Adèle: the director named the main character and the film itself–the French title is La vie d’Adèleafter the woman playing the lead) do a beautiful job of making us believe in this romance–during the rest of the film. But here they are stuck playing a joyless game of naked Twister. We can practically hear the director shout, “Put your hand there! Put your face there! No, there! Now slap her ass! Again!” The ass slapping reminded me of the moment in male-directed, girl-on-girl porn clips, in which, to keep the audience from getting bored and give the actresses something to do, one woman is directed to slap (or tap: it makes a noise like slapping) the vulva of the other woman–even though: I don’t want my vulva slapped, and I’ve never met another queer woman who wants her vulva slapped nor one who gets pleasure from slapping the vulva of another woman.

The director frames a scene in a museum much like the sex scenes, so we get an eyeful of the breasts and buttocks from the nude artworks, as if the scene takes place at a peepshow. If the director had been able to stop ogling women’s body parts, he could have redeemed himself. A woman (who has never had sex with another woman) seeing nudes in the company of the woman to whom she has a strong sexual attraction is a situation rife with possibility. And part of what makes Adèle and Emma’s bond believable is the instant and electrifying attraction they have to each other: Adèle literally stops traffic when she first sees Emma and fantasizes about her that night, though the two haven’t even spoken. Every other moment of their relationship feels genuine (except when one woman hits the other during a fight, which also feels like a man’s version of what two women do when they’re alone), so we feel cheated during the naked sex scenes.

We see what the nude scenes could have been later in the film when the characters have a sexual moment but stay fully clothed–which is maybe why the director doesn’t ruin the mood. The camera focuses on their faces and the emotion that plays across them. Perhaps Kechiche finally learned that no one is able to act with her ass. 

Besides being a creep, Kechiche is an asshole. He cheated his crew out of overtime pay and continued a long tradition of male directors harassing their very young, very naked actresses on the set. When the two women had the temerity to complain, well, you can read for yourself his translated public statements at at Flavorwire. In spite of himself and those ten bad minutes (out of 180), Kechiche’s Blue Is The Warmest Color is a great film everyone should see.

Although the filmmakers (I am including the actresses since, according to all parties, improvisation played a big part in the finished film) and straight reviewers are quick to describe the film as being a universal one of first love, and as Maroh has pointed out no queer women had a prominent role in the creation of the film, it captures queer life and love well, especially the intensity and desperation of a teenager’s first relationship with another woman. When the two have their big fight I cringed in recognition–as I did during many other moments.

The isolation Adèle experiences in her relationship with Emma is nothing like the peer-pressure romance she has at the beginning of the film with the sensitive, good-looking, older boy at school. Her high school friends (most of whom have the same neat, fashionable haircut; Adèle’s hair is messily piled on her head but at the same time always gets in her face) seem more eager about the relationship (“He likes you!”) than Adèle does.

After she breaks up with the boy, we see Adèle walking away from the high school friends who are calling her name to be with Emma. Adèle is opening her life to the elements, to a tornado, knowing nothing will be the same afterward and not caring about the consequences. So we’re not surprised that Adèle clings to Emma like a life preserver. And we’re also not surprised to see that later in the film, without Emma, she starts to sink.

After she’s finished with school, Adèle doesn’t talk with straight coworkers about her personal life, even though she gets along with them and likes her job. She wants to avoid coming out to them. She even hides her true address, so none of them find out she lives with a woman. When heartbreak comes she can’t tell the people she works with why she doesn’t feel like dancing with the preschoolers they look after, so she goes through the motions, letting her real feelings surface only after everyone has left, and the day is done.

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Lea Seydoux (Emma)

 

Seydoux (whose previous roles are nothing like the one she plays here) makes Emma a beautiful butch, especially in her later scenes in which she seems lit from within, as if she stepped out of a Renoir painting. Emma is an artist herself and so stunning even those of us who are art-snobs can almost forgive her shitty paintings: the director seems to know as much about the art world as he does about sex between women.

Even in the mainstream films queer women love, we usually have to ignore the discrepancy between how non-character actresses in mainstream films are supposed to look and how butches look. Popular films will sometimes feature a butch who wears makeup heavy enough to be visible on camera, or we will see a woman who is supposed to be butch who has obvious breast implants. Though individual butches may have these attributes, they don’t signal “butch” to other queer women, including those in a film audience.

With her pale lashes and unpainted mouth Seydoux is one of the most recognizable butches I’ve seen in any movie, including those made by queer women. And her Emma pleasantly surprises us in the way that people in real life sometimes surprise us. We expect flirtatious, teasing, older Emma, who has her arm around another woman when she first sees Adèle, and a posse of admirers at the women’s bar, to break Adèle’s heart, but Emma turns out to be a serial monogamist who genuinely cares about Adèle. When Adèle first sees the inevitable cracks forming in her relationship with Emma she does the one thing guaranteed to destroy it (without consciously admitting what she is doing). Adèle ends up breaking her own heart.

Seeing the two actresses play the scene in the café toward the end is like watching two great musicians play together. Some viewers have complained the film is too long, but Blue takes time to unwind the way relationships take time, the way heartbreak takes time, the way life takes time. Even at three hours we just want more.

The film also excels in capturing the experiences of queer women who are femmes. At one point, we see Adèle (who wears skirts and heels) cook for, serve and then clean up for a large group of people she barely knows while her butch girlfriend (whose friends are the party guests) literally lies back with her hands under her head. I’ve played a similar “wife” role to a butch partner–and seen too many other femmes I know do so too.

In a long scene at the party, a man corners Adèle into a conversation about her sexuality, his eyes glittering (he could be a stand-in for the director!), and she’s too polite to tell him to fuck off. I’ve been to that party, met that man, and been that woman.

Adele Exarchopoulos
Adele Exarchopoulos (Adèle)

 

 Adèle is beautiful in the conventional sense (with her hair down, she resembles a younger, more well-fed version of Angelina Jolie), but we see that she doesn’t fit in either at the women’s bar, where she first speaks to Emma or later at the party among her girlfriend’s arty, more conventionally queer-looking friends. She is always, always getting attention from men, even the ones who know she is with Emma–but garners hardly any notice from other queer women.

Though Blue Is The Warmest Color is directed by a straight guy (and one who is, let’s not forget, a creepy asshole) it is, I would argue, a feminist film. It’s centered on one woman and takes her seriously. And Exarchopoulos gives the role (as Adèle jokingly tells Emma she will give her “study” of sex with women) her “all.”  Exarchopoulos’s face here is like a landscape in a Terrence Malick film and Blue, like the works of Malick, should absolutely, positively be seen in a theater, so the experience can wash over us, the way we see seawater wash over Adèle’s face when she is on a working holiday at the beach.

In Blue we see every aspect of Adèle’s life: as a schlumpy teenager, a student of French literature, a daughter, a girlfriend, a protestor, a “friend,” a teacher and finally a stylish twenty-something, alone. Films that cover this range in a man’s life are commonplace, but this week I was supposed to see three acclaimed American movies before their release (some of which competed with Blue at Cannes and may very well compete with it again at the Oscars), and the women in them are, according to even the glowing reviews, types and stereotypes: cute old ladies who talk dirty (and get cheap laughs for doing so) and bitchy ex-girlfriends who show that though the male protagonists may be losers, they aren’t gay losers. So sitting through three hours in a movie theater and focusing on one woman’s life (especially a queer woman’s) was a relief and something I could use a lot more of.  SEE THIS FILM.

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Ren Jender is a queer writer-performer/producer putting a film together. Her writing has appeared in The Toast, xoJane and the Feminist Wire. She almost dressed as “Emma” for Halloween, but then decided to be “zombie Lou Reed” instead.