Bodies – Bitch Flicks

“You’re Not My Mother!” Bodies, Love, and Survival in ‘Advantageous’

In these moments, and in those unspoken moments when she savors placing long sweet kisses on Jules’s cheek, we see Gwen’s resistance. “Know your value,” Gwen tells Jules. It’s not found in good grades, not in getting into the best school, not in a newer and “better” body, but in sensory and emotional human pleasures.

Gwen and Jules talking in the park, surrounded by green grass, tall trees, and the river.

Written by Colleen Martell as part of our theme week on Dystopias.

Advantageous, which began streaming on Netflix on June 23, is a dystopian science fiction film that asks, “Are women really going backwards going forward?” It explores this question through the relationship between a single mother, Gwen (played brilliantly by Jacqueline Kim, who co-wrote the film), and her daughter Jules (Samantha Kim, also brilliant), and the painful choice Gwen makes in order to give her daughter a chance at succeeding in a misogynist, racist, ableist, and economically unjust world. It’s a subtle and slow film, as visually beautiful as it is haunting.

Writer and director Jennifer Phang first produced Advantageous as a short film in 2013. The short offers some helpful background information: we learn that the year is 2041; the world population is 10.1 billion, and the U.S. unemployment rate is at a staggering 45 percent. Technology has rapidly advanced. The significance of these facts is fleshed out in the full-length film. Homeless, destitute women people the world of Advantageous. Child prostitution is on the rise. Income inequality has been made drastically worse by the dismantling of the public school system. The only educational opportunity for children who aren’t from elite families is to win a spot in the few remaining magnet schools. Jules doesn’t get into a magnet school, and at the same time Gwen loses her job as the spokesperson for the Center for Advanced Health and Living because they are looking for a younger, “more universal” (which, according to Phang in an interview with Mark Asch at The L Magazine, in this case means “non-specific, multi-racial”) face to market the company.

Advantageous struck me as an incredibly embodied, earthy story. Jules and Gwen are outside in parks a lot, walking through green grass and sitting under tall, shady trees. They listen to music together, eyes closed and breathing deeply. They play piano and sing together sitting shoulder to shoulder; they sleep cuddled in bed together; and they eat pecan pie out of the pan together. Jules is often dancing or drawing. She wants to have children; she wants a big family. Gwen and Jules play a guessing game in their apartment: is it the woman upstairs or downstairs who is sobbing? Sometimes the answer is both. Sometimes the answer is Gwen. We see women sleeping on park benches, living in flower beds. The physicality of women, Asian American, Black, and white women, and of Gwen and Jules’s bond, is palpable.

Jules listens to women cry, above, below, and in her apartment

In contrast, the Center for Advanced Health and Living promises freedom and liberation from bodily limitations: “Be the you you were meant to be.” The Center encourages people of economic means to discard their diseased or disabled bodies, or even just their disliked bodies, and to transcend “race, height, or health” by transferring themselves into “better” bodies. A new body is “a pragmatic response to today’s unforgiving job market,” they promise. Economic disparities and unfair hiring practices got you down? Become someone who is hirable. Their message, propagated by Gwen, is one of empowerment: free yourself from anxiety and depression by overcoming your disadvantages in a new body.

This contrast is one of the film’s most deeply felt questions: if women could change their bodies to fit the latest trend, could they succeed in a discriminatory, patriarchal society? But at what cost?

Gwen’s answer to these questions is complicated. Unable to find work elsewhere, Gwen agrees to be a test subject for the Center’s mind-body transfer so that she can keep her job and put Jules through school. An experienced spokesperson in a younger, more ethnically desirable woman’s body: the perfect employee. Although we might celebrate her sacrifice for her daughter at whatever cost to herself, this act shows Gwen playing along, putting her faith in a system that has not really served her. In agreeing to undergo an extensive, self-altering procedure she in effect tells Jules to also keep playing along. “I can’t let her become one of these women who would do anything,” Gwen explains her choice to her boss at the Center. And yet Gwen is now one of those women, willing to do just about anything the system asks her to do in order to stay afloat in it.

On the other hand, Gwen spends much of the film offering Jules a different narrative. Jules asks her mother, “Why did you have me, when you knew the world was so bad and you had to struggle so much?” She agonizes, “I don’t know why I’m alive.” Gwen answers that life is worth living because of music, good food, and being loved by your mother. The head of the Center, Ms. Cryer (Jennifer Ehle), undermines Gwen’s optimism about finding another job at her age when technology has advanced so much. Gwen pushes back: “There must be something in a mere human existence that has value.” In these moments, and in those unspoken moments when she savors placing long sweet kisses on Jules’s cheek, we see Gwen’s resistance. “Know your value,” Gwen tells Jules. It’s not found in good grades, not in getting into the best school, not in a newer and “better” body, but in sensory and emotional human pleasures.

This double message is what makes the film so heartbreaking: Gwen shows that life is worth living because of all of these embodied experiences, but then she gives up experiencing those things in her own body so that Jules can compete in the socioeconomic system as it is. What we as viewers are witnessing is the deal Gwen strikes between her resistance and her compliance. We are left to wonder if what she got (economic security for Jules) was worth the price she paid (her body).

Gwen grieves as she prepares to say goodbye to her body

There are hints of civil unrest all throughout the film. A broadcast refers to a rebel group called the “Terra Mamona” (according to my subtitles) bombing (corporate?) buildings (is this some sort of ecofeminist activist group? A girl can dream). Her boss Fisher (James Urbaniak) informs Gwen that corporations fear what might happen with so many unemployed desperate men on the street, and so “there is talk among recruiters about letting women stay unemployed” and forcing them back into the home in favor of hiring men. In other words, there are dissenters, and if recruiters are afraid that unemployed men will revolt, it’s easy to imagine the unemployed women we see sleeping in flower beds and on park benches organizing their own revolution. Women — specifically women of color — have long been at the forefront of resistance movements in the U.S. and elsewhere, after all.

As a result, I fantasized about a different narrative, one in which Gwen perhaps joins or starts a rebellion, fighting for her right to hold her daughter in her own arms, against exploitative corporations and cost-prohibitive schools and unemployment, fighting with and for the homeless women in the parks. But that is not this story. This story is an allegory of the terrible decisions disadvantaged women are often forced to make in order to survive in a corrupt social structure, clinging desperately to the hope that if they do certain things “right” the next generation will succeed in a system that was set up to fail them. In an interview with Emily Yoshida at The Verge, Phang said that, “most of my life I’ve been trying to humanize and normalize perceptions of people who are not your standard Caucasian-looking American.” If there’s any hope in the film, then, it’s that the loss of the tactile inter-generational bond between Gwen and Jules is so striking that it makes those relationships all the more meaningful in our own place and time.

See also at Bitch Flicks: Leigh Kolb’s “Advantageous: The Future is Now,” and Holly Derr’s “Advantageous: Feminist Science Fiction at Its Best”

Colleen Martell, a writer based in Pennsylvania, is apparently obsessed with watching dystopias this summer (see here and here). Find her on twitter to talk about bodies and film and the end times: @elsiematz.

When Skies Fall, Bodies Fail: Gender and Performativity on a Dystopian Earth

In rejecting Lexi, Anne perpetuates the false solidarity and universal acceptance Butler points out in the above passage. Anne sees Lexi as failing to perform the necessary gender of her body. Lexi is the very symbol of a failed body, the failed universal woman Anne has expected of her daughter.

This guest post by Sean Weaver appears as part of our theme week on Dystopias.

I’ve often stood under the night sky, barefoot in the dew-soaked grass, contemplating the vast expanse of the universe, the sky. The stars, like little blips of life, unfold and become more prominent the further away from the cityscapes that fill suburban horizons. I’ve felt the uncanny feeling that exists when contemplating that space. I’ve also felt the familiar feeling, knowing that I am not the first to experience such phenomena. Like countless others before, I’ve stared at that unknown, that unreachable space, in which only a few have ever touched. On the other hand, I’ve experienced the gravity that tethers all objects and bodies to the ground. The weight of the sky, pressing feet firmly to the ground, reminds me of the forces that define my life and the gravity we hold so much faith in. What were to happen if we suddenly lost that faith, the sky falling, crashing down, with the full weight of gravity behind it? What if the gravity holding your body in stasis failed?

Many science fiction narratives seek to answer this question, to go beyond the familiar into the uncanny where every aspect of our existence is called into question, especially when alien beings have come to colonize the Earth and its inhabitants. It’s a dystopian narrative told over and over. Aliens discover a valuable resource on Earth. Aliens pillage and destroy. Humans sometimes prevail. Given the Earth’s colonial history, we can understand the fascination behind such narratives. Enter Falling Skies. Falling Skies takes place after Earth is imperialized by alien overlords called the Esphendi. The show focuses on a group of Americans, led by Tom Mason (Noah Wyle), his family, and Captain Weaver (Will Patton), who have pulled together to fight the alien hostiles, even naming their ragtag group of misfits the 2^nd Mass. This is, more or less, all anyone needs to know in terms of narrative/summary; to go into further detail would give away to many spoilers.

While many critics and viewers have pointed out the flaws in Steven Spielberg and Robert Rodat’s Falling Skies—such as its romanticism of white European settler propaganda and disregard for indigenous tactics of colonial resistance, to its blatant portrayal of male dominance /heteronormativity, and its American patriotic ethnocentrism—the show has drastically changed since its first airing in 2011. Although I agree with what many have said of the show, even having my own love/hate relationship with it, the show evolves in season four, and that’s where I’d like to focus in this critique.

The show shifts gears, moving away from the male dominant narratives, to finally developing its female protagonists, and in doing so reveals the gravity gender and performativity have over certain bodies, and its certain tendency to perpetuate the oppression of said bodies. Judith Butler writes, in her book of critical feminist/queer essays Bodies That Matter, on the discursive limits of sex, the body, and performativity, stating:

Hence, the reading of “performativity” as willful and arbitrary choice misses the point that the historicity of discourse and, in particular the historicity of norms (the “chains” of reiteration invoked and dissimulated in the imperative utterance) constitute the power of discourse to enact what it names. To think of “sex” as an imperative in this way means that a subject is addressed and produced by such a norm, and that this norm—and the regulatory power of which it is a token—materializes bodies as an effect of that injunction. And, yet, this “materialization,” while far from artificial, is not fully stable…And further, this imperative, this injunction, requires and institutes a “constitutive outside”—the unspeakable, the unviable, the nonnarrativizable that secures and, hence fails to secure the very borders of materiality. The normative force of performativity—its power to establish what qualifies as “being”—works not only through reiteration, but through exclusion as well. And in the case of bodies those exclusions haunt signification as it abject borders or as that which is strictly foreclosed: the unlivable, the nonnarrativizable, the traumatic…To the extent that we understand identity-claims as rallying points for political mobilization, they appear to hold out the promise of unity, solidarity, universality.

In this passage, Butler reveals that it is not enough to read bodies and performativity as necessary, or forced. This type of reading reproduces hegemonic norms, and regulates power structures that oppress bodies, specifically the bodies of women. Furthermore, Butler reveals that this type of treatment of bodies and performativity creates a “constitutive outside,” which leads to false promises of unity and solidarity.

It is this “constitutive outside” that I would like to explore in regard to season four of Falling Skies, and how the main female protagonist Anne Mason (Moon Bloodgood) reproduces the artificial illusion of unity and solidarity while forcing her hybrid daughter into the traumatic space this outside represents. Throughout the show, Anne has pushed the boundaries of gender and tradition in her survival in the dystopian landscape created by the arrival of the Esphendi overlords. She is at the head of her field, a field dominated by men, and as a doctor she is the best there is—even developing a technique to remove the harnesses that change the children into the Skitter slaves that do the work of their alien oppressors. In this sense, Anne pushes past the restraints of performativity that men would expect of her.

However, in the beginning of season four, Anne has stepped out of her role as the healer. She is no longer the doctor who has kept the bodies of her people stitched together. After experiencing a traumatic capture at the hands of the Esphendi, resulting in Anne giving birth to a hybrid daughter, Alexi (Scarlett Byrne), Anne begins to lose control. For the Esphendi are master colonizers, and realize that to control the men they must first control the women. This experience changes Anne, and she no longer takes up the role of doctor. Instead, she steps into the role of leader and a warrior woman out for revenge. But she no longer pushes past performativity; instead, she lets performativity control her. She forgoes all feelings, and in doing so reveals the true nature of dominance over other bodies. Anne becomes so raveled up in performing the role of warrior, that she begins to instill fear in others in regards to the nature and being of her daughter Lexi.

Lexi is a hybrid in every sense of the word; she is both human and Esphendi. Due to her hybridity, Lexi can control the matter and elements of the Earth. She also has the ability to mature quickly. However, as a hybrid Lexi is rejected by the people of the 2nd Mass, including her own mother. In fact, at one point Anne exclaims that the Esphendi had killed her daughter, leaving Lexi perplexed at the idea of family. She even questions her mother stating, “But, I am your daughter; we are family. Why am I different simply because I am Esphendi and human?” Eventually, through Anne’s rejection, Lexi sacrifices herself in a mission to the moon to destroy the power source of the Esphendi Empire because she realizes that her existence is artificial, insubstantial. She finds herself in the space of the “constitutive outside.” Unknowingly, Anne perpetuates the fear of otherness. She doesn’t recognize her daughter as a woman, because she is foreign, alien, hybrid. In rejecting Lexi, Anne perpetuates the false solidarity and universal acceptance Butler points out in the above passage. Anne sees Lexi as failing to perform the necessary gender of her body. Lexi is the very symbol of a failed body, the failed universal woman Anne has expected of her daughter.

This is only the second evolution of Anne’s character arc. But, it reveals the nature of performativity and how it may be experienced in a dystopian world. Falling Skies is finally beginning to evolve and question the very ideology that seems to define our existence. I wonder, however, what more will be revealed when it comes to the nature of bodies. While season five is the final season, I wonder how Anne will handle the conflicts to come. What will become the outcome when Anne and her family begin to rebuild the world once the Esphendi have been defeated, if they are defeated? Will they repeat the past? Will Anne push pass the performativity that has come to control her actions and beliefs or will she succumb to the gravitational pull that forces certain bodies to fail when skies come falling down?

Sean Weaver has a MA in English/Literature from Kutztown University. He is currently News Editor at Vada, an online magazine from the UK with a new queer perspective. When he isn’t reading or writing, he is hard at work looking for new ways to understand what it means to be queer.

Twitter: @levirush8

Blog: http://post-colonial-scholar.blogspot.com