“You Can’t Sit with Us”: Witchy Girl Gangs and Covens

Underwritten in this claim of selfhood, however, is a larger message. Each of the films and the TV series, to varying degrees, promote individuality over conformity. Eventually, each teaches viewers the importance of being true to yourself and avoiding the pitfalls of group mentality. …Each manifestation of the girl group trope proposes an affirmation of self-esteem, non-conformity, independence, and individuality.

The Craft

This guest post written by Michelle Mastro appears as part of our theme week on Women in Horror.


The volume of films exploring the hazards of “girl world” is quite robust. Before the comedy Mean Girls there was cult classic Heathers, a darker satirical vision of teenage girl strife. Rounding out the cinematic landscape between these pillars of classic girl-on-girl warfare set in the average American high school are numerous other examples from Never Been Kissed to Jawbreaker. In fact, so hackneyed is the trope of female-centered cliques that if it isn’t treated as part and parcel of teen comedies as a genre, it is almost always at least a minor plot point. Yet horror films and television series grapple with themes inspired by catty drama and gossip as well, only the aesthetics are different to align better with their genre. In these iterations of the girl clique trope, girl gangs become covens, and the power of gossip is transformed into charms and incantations.

Swapping out girl gangs and cliques for covens is as easily done as replacing “witch” with that other not so nice pejorative term for women. In the TV series American Horror Story: Coven, for example, Fiona Goode (Jessica Lange) toys with both words, calling one of the school’s meaner pupils a “little witch bitch.” In that same episode, she takes the band of squabbling girls on a field trip through New Orleans, telling them all beforehand to “wear something black.” The show aired on Wednesdays, prompting fans to coin the phrase, “On Wednesdays we wear black,” another play on words, only this time in reference to Mean Girls. One of the frequently quoted lines from the film includes the “Plastics”’ rules about hump day association and uniformity: “On Wednesdays we wear pink.” The writers of AHS: Coven and fans alike got the joke: girls in groups can be mean — mean like witches.

This, of course, might seem like a sexist reading of girl friendships — and it would be even more understandable to question the show’s depiction of gender given how female sexuality is portrayed and its problematic depiction of race. Yet, given that women, historically, could only maintain their social status through heteronormative marriage — through their connections to men — it would make sense that the young women might begin to view each other as competition. In high school, who dates whom really matters, and thus the high schools of the films are more or less stuck in a time warp. Their cafeterias, the place of social gathering, are where romantic attachments are forged. The dining hall perfectly figures as a sort of Regency court of King George III, where marriages mattered to one’s social superiority. Social status dictated how close courtiers got to sit near the king. Terrifyingly, the king’s friendship could help produce advantageous marriages or dissolve them entirely. Thus, the more popular the girl in Mean Girls, the closer she resides near Regina George. She usually forbids more readily than she grants unions, however, and her despotic rule feeds much of the clique’s cattiness.

AHS: Coven

Which begs the question: why would these characters hang around each other at all? On the surface, each school clique offers a certain amount of protection. In AHS: Coven’s case, if the girls don’t band together, they will face assaults from outsiders. “If witches don’t fight, we burn,” says Fiona to the students. In Mean Girls (written by Tina Fey), the point of being in the Plastics is somewhat similar, though obviously not nearly as dire. For protagonist Cady Heron (Lindsay Lohan), lunchtime at the cafeteria posed as a minefield full of aggressive cliques, and not being a member of any group at first, she found herself the butt of jokes, a social outcast forced to eat alone in a women’s bathroom stall. Better to have fun at the expense of others with the Plastics in their “Burn Book” than get burned oneself. The same conclusion is proposed near the beginning of The Craft and Heathers. Sarah (Robin Tunney) in the former joins her clique more out of necessity than anything else, whereas Veronica (Winona Ryder) in the latter participates in spiteful pranks on fellow students, even though she questions the group’s methods and is quick to claim her own name in a gaggle of Heathers, stridently affirming: “I’m a Veronica.”

Underwritten in this claim of selfhood, however, is a larger message. Each of the films and the TV series, to varying degrees, promote individuality over conformity. Eventually, each teaches viewers the importance of being true to yourself and avoiding the pitfalls of group mentality.

In The Craft, when the girls catch a bus together, they all wear dark sun-glasses and nearly identical fashions, precursors of the pink Plastics and black-draped New Orleans witches, not to mention references to the shoulder-pad loving Heathers of the 1980s. Each group of young women has made their own clique, but within each group, conformity is essential. What’s worse, the supposed protection proffered by The Craft’s coven in the form of casting spells is as spiteful as participating in any girl gang gossip. Both hurt and have unforeseen consequences. Sarah learns to be careful about what energy she puts out. “Whatever you send out, you get back threefold,” she is counselled. She casts a spell to get back at football player Chris Hooker (Skeet Ulrich) for spreading lies that the pair had sex. After the spell, he becomes her lapdog, but his obsession quickly turns violent. Apparently, her intention behind the spell was wicked, and the results matched. Although Sarah was right to seek justice, her spell was framed in a way that could only elicit revenge, a much more volatile act that inflicts a cost on both parties, although this in no way means that she deserved nor brought on herself slut-shaming or attempted rape. In AHS: Coven, one of the girls, Madison (Emma Roberts), is gang raped. She uses her magic to kill the boys, but also murders an innocent guy in the process. Her actions will come back to haunt her, as all the witches’ poor decisions inevitably do. Madison becomes more and more heartless as the series progresses, symbolized by an actual heart condition preventing her from ever serving as the coven’s leader. “The only good or bad is in the heart of the witch,” Lirio (Assumpta Serna) tells the girls in The Craft. Cady in Mean Girls arrives at a similar realization. The Burn Book of the Plastics is photocopied and dispersed among the students, and Cady will have to find a way to take back her words. It is too late, of course, just like in Sarah’s case. In The Craft, Lyrio tells her: “When you open a flood gate, how can you undo it? You unleash something with a spell. There is no undoing; it must run its course.” The mistake each of the girls all made was attempting a kind of vigilante justice — really a type of revenge.

The Craft

The Craft is a cult classic that impacted many women due to its representation and messages of empowerment and “taking back the threat of female power.” In the oral history of The Craft at Entertainment Weekly, producer Douglas Wick said he “was curious about the phenomenon of girls marginalized in a man’s world who suddenly come into their sexuality and have this enormous power.” Actress Robin Tunney said, “Somehow it still speaks to everybody’s inner teenage girl.” In her Vulture article on The Craft‘s legacy, Angelica Jade Bastien writes:

“Witchcraft is more than mere teenage rebellion for these young girls. It’s a means to attain what at first glance appears unattainable: power, control, autonomy, the ability to live beyond the various oppressive forces that govern their lives. […] These girls, each in their own way, is calling out for something women learn early and often is hard to attain: the power to control your own life.”

Yet the girls’ friendship ultimately turns toxic and destructive, demanding conformity over individuality.

Sarah, Veronica, Cady, and the girls from AHS: Coven learn painful lessons. Words and spells cannot be taken back and cannot be undone, and the girls prove more powerful in their individuality. In The Craft, Sarah realizes her friends’ coven is organized more like a petty club and her fellow witches are just as spiteful as the young women and men they sought vengeance against. Veronica realizes she cannot undue the harm she has caused; she cannot bring back the kids she helped to murder. And Cady learns that being “personally victimized by Regina George” does not give her license to become another queen bee. Each of the protagonists find strength in themselves. Sarah is called a natural witch, for unlike the other girls, her “power comes from within.” After Sarah’s coven disperses, all the girls lose their magical powers except Sarah. Veronica and Cady, meanwhile, end their films with the promise of never allowing any future cliques to form in their respective high schools ever again. Or at the very least, they won’t conform to what others say; they will listen to their own moral compass. In AHS: Coven, the ruling mean girls Madison and Fiona have been ousted as well. And the rise of a new headmistress, Cordelia (Sarah Paulson) brings with her the promise of beginning the school afresh. Past mistakes will not be repeated, she informs the press, revealing the school to the world.

In this way, each manifestation of the girl group trope proposes an affirmation of self-esteem, non-conformity, independence, and individuality. The chilling and ominous tales about teenage witches invoke and summon the moral of their comedic cousins, warning female viewers against resentment and revenge, while encouraging them to always “do unto others as they would have done unto them.” What might seem like an allusion to Christian doctrine is, in fact, the basis of many beliefs, even Wiccan practices. “[I]t’s part of a basic spiritual truth. Said in many ways in many faiths,” Lirio says matter-of-factly. Spells, like gossip, will come back “threefold.” 


See also at Bitch Flicks:

Girl Gangs Are Mean: Teenage Girl Gang Movies Through the Years 

20 Years of The Craft: Why We Needed More of Rochelle

American Horror Story: Coven: Gabourey Sidibe’s Queenie as an Embodiment of the “Strong Black Woman” Stereotype

Exploring Bodily Autonomy on American Horror Story: Coven

I’m a Veronica: Power and Transformation Through Female Friendships in Heathers

Veronica Decides Not to Die — Heathers: The Proto-Mean Girls

How Should a Show about Witches Be?


Michelle Mastro is a graduate student at Indiana University, Bloomington’s English PhD program. She loves all things horror, and to her, autumn is the greatest season not just for Starbucks pumpkin spice but for the availability of horror film marathons on TV — of which she watches plenty.


20 Years of ‘The Craft’: Why We Needed More of Rochelle

Rochelle was the social outcast with the other handful of social outcasts of St. Bernard Academy, sure. But how do we cinematize the Black girl outcast teenager that many of us felt like? That just so happens to be a practicing witch? Much of what can be read of Rochelle relies heavily on those of us whom she meant so much to.

The Craft

This guest post written by Ashlee Blackwell originally appeared at Graveyard Shift Sisters and appears here as part of our theme week on Women in Horror. It is cross-posted with permission.


The Craft (1996) is a film that came out around the time I turned 13. A freshman in high school and firmly established as a minority within a minority in my predominantly white/European immigrant working-class suburb right outside of Philadelphia, Pennsylvania. It was a painful observation. I was constantly confronting microaggressions about what kind of Black person I was supposed to be, and wasn’t, from all of my peers. I was the weirdo. And I found myself socializing with other weirdos who were the pop culture nerds, especially those who liked genre films and TV (The X-Files and Buffy The Vampire Slayer consumed my life for many years) as much as I did.

But my racial difference only highlighted the rise of a reaction that one particular friend, in retrospect I realize wasn’t much of one, consistently searched for from me. As if my nerdiness, introvertedness and his incomprehension that I didn’t fit his concept of a Black person was a code to crack. It was twenty years ago and I still remember this high school hallway conversation all too vividly. He just had to tell me about the Black girl in this new movie called The Craft. And how Rochelle (the Black girl, played by Rachel True) was told by Laura Lizzie (Christine Taylor) after she bravely confronts her as the victim of Laura’s harassment that she doesn’t like “negroids.” Instead of being observantly taken aback, he dished this unwanted spoiler with delight and amusement. As if blatant racism, fictional or not, was something to laugh about.

I don’t know what I expected from a 13-year-old white guy. I don’t know why I even remained casually friendly with him. But I do remember not finding it as chuckle-inducing as he did. And I additionally remember my silence. Because I couldn’t quite find the words at such a young age so quickly, not to express being offended (I wasn’t), but to question why this particular scene I just had to know about, and maybe even reprimand his emotional immaturity and insensitivity.

It was one of those moments where I knew I would never fit in. Anywhere. I would always be the weirdo.

The Craft

I don’t remember when I finally saw The Craft but when I did, Rochelle’s interactive scenes with the obtuse Laura cut deep. I was flustered and empathetic to a character that was virtually invisible to an entire school population outside of her small coven of comrades, unless to be the unchecked target of racist scorn. This made her experience even that more isolating in contrast to her white female counterparts who, if they did get that brief seat at the table, were promptly dismissed for their class, burn scars, and not performing for the teenage ‘good ‘ol boys’ club. The most glaring difference; Rochelle was never going to get that seat. Along with Sarah (Robin Tunney), Nancy (Fairuza Balk), and Bonnie (Neve Campbell), all making a pact to use the dark arts to channel their angst into empowerment.

Unfortunately, Rochelle’s score to settle was not explored and displayed enough with the emotional weight it carried. It was played as superficial comeuppance for Laura’s racial intolerance. A spell was cast on her to lose what we are to assume was one of Laura’s most cherished assets and core of self-worth; her hair. But it is interesting how her straight, blonde locks were a symbol in itself of an idealized status of social capital, supposed racial superiority, and prosperity. It is interesting how Rochelle makes a sweeping statement, one so quick, sneaky, and easily missed, amongst her friends about a spell to “make me blonde.” I picked up on that 20 years ago and it’s still so apparent to the damage that these experiences inflict on women of color. These are the pieces to Rochelle we could never fully put together because the entire mold was never assembled. What’s missing is much more than The Craft could explore in its run time. And that’s more than just unfortunate.

The movie for many sparked the thirst to explore the deep intersections of the weirdo. Rochelle was the social outcast with the other handful of social outcasts of St. Bernard Academy, sure. But how do we cinematize the Black girl outcast teenager that many of us felt like? That just so happens to be a practicing witch?

Much of what can be read of Rochelle relies heavily on those of us whom she meant so much to. What kinds of conversations did young Black girls have back in 1996 and are having now about the importance of her presence in a film that at least, didn’t blend her in colorblind rhetoric? How did many us find camaraderie, empathy, and imagination in Rochelle’s broader, unseen story?

The Craft

It’s been a welcomed challenge to do some unpacking and keep the discourse on Rochelle circulating. The Craft is timeless by the strength of the performances and themes. What the film conveys are ideas we carry well into adulthood, never dismissing their importance in our personal growth.

On the surface, it doesn’t necessarily do Rochelle any good for arc’s sake to supernaturally one-up the Mean Girl factor in objection to the popular Blonde girl’s accepted racist attitude, but it does bring an awareness to that other dynamic of being the wierdo — of how there are those who work to shame difference simply on the basis of skin color alone. Why is Rochelle reprimanded for, for some, being the enactor, the catharsis, of every brown teenaged girl who’s had to deal with racism and not exactly know how to combat it at such a tender age?

When True herself sat down with HitFix in May 2016, she discusses the idea that Rochelle and The Craft offered audiences in 1996 an alternative to the kind of Black characters and stories signified as Black that were being greenlit by film studios. Lamenting the fact that the scene with Rochelle’s parents was cut and her motivation for next-level witchcraft mastery was combating racial discrimination, she seemed determined to bring her very best to the material she was given. And it shows. Rachel’s government name alone sparks so many good memories for so many people. She’s proven to be a versatile actress that you’re constantly ready to embrace what she does next. Her presence in The Craft has left an indelible imprint.


Ashlee Blackwell is the founder and managing editor of Graveyard Shift Sisters, a website dedicated to highlighting the work of women of color in the horror and science fiction genres. She holds a MA in Liberal Arts from Temple University and aspires to bring intersectional horror into the college classroom.


‘Rosemary’s Baby,’ ‘Prevenge,’ and the Evils of the Trump Administration

Alice Lowe’s ‘Prevenge’ is in some ways a modernized version of ‘Rosemary’s Baby.’ … Throughout the course of history, and especially in Trump’s America, baby always comes first. Our government cares more about fetuses than it does about living, breathing women. This chills me to the core more than a scary movie ever could.

Rosemarys Baby and Prevenge

This guest post written by Lindsay Pugh appears as part of our theme week on Women in Horror. | Spoilers ahead.

[Trigger warning: discussion of rape and sexual assault]


Whether completely alone or with a partner standing by, pregnancy is one of the most terrifying and bizarre events to happen in real life. Of course, women are expected to handle it with aplomb and joy. “Oh, you mean my entire body is going to change and then if all goes well, another human being is going to rip through my vagina, hopefully only causing minimal tearing? Fantastic! Sign me up!”

As a woman in 2017, there’s plenty to be afraid of: increased attacks on abortion, unrelenting attempts to defund Planned Parenthood, rape culture and the normalization of sexual assault (“Grab ‘em by the pussy.”), etc. The litany of bullshit is horrific and interminable. How can anyone make a horror film that will scare women when real life has turned into a waking nightmare? Easy. Throw pregnancy into the mix; take all those standard fears and concerns and amplify them. Two films that do a great job portraying these atrocities are Roman Polanski’s Rosemary’s Baby (1968) and Alice Lowe’s Prevenge (2016).

I hate to give Polanski, creepy Keebler Elf and sexual predator extraordinaire, credit, but Rosemary’s Baby is one of my all-time favorite horror films and feminist as fuck. It makes me feel a little better to know that his screenplay is nearly identical to Ira Levin’s novel, so it’s not like Polanski is responsible for any of the genius plotting or characterizations.

Rosemarys Baby calendar

In order to truly grasp the brilliance of Rosemary’s Baby, let’s quickly review the atrocities Rosemary (Mia Farrow) has to endure, from the sex before conception to her post-birth satanic cult discovery. First, it’s important to note that Rosemary’s pregnancy is the product of rape. Even though she’s been drugged c/o Minnie’s (Ruth Gordon) chocolate mousse, Rosemary is cognizant enough to realize, “This is no dream! This is really happening.” (Although even if she wasn’t cognizant, the fact is she was unable to consent.) The morning after her rape, Guy (John Cassavetes) tries to gaslight Rosemary by apologizing for the scratches on her body and telling her they only had sex when she was blacked out because he didn’t want to miss “baby night.” Rosemary is tense and suspicious for days, but those feelings are eventually eclipsed when a phone call from her doctor confirms her pregnancy. Instead of focusing on the traumatic conception, Rosemary diverts her attention to scheduling doctor’s appointments and spreading the joyous news.

Unfortunately, Rosemary’s happiness wanes when her body begins to change. In order to combat her feelings of unease, Guy, Minnie, and Roman (Sidney Blackmer) concoct a plan to ensure that no matter how bad her symptoms become, Rosemary never believes they’re abnormal. Dr. Sapirstein (Ralph Bellamy) tells Rosemary not to ask any questions or listen to advice from friends or books. Instead of taking vitamins, she’s to drink one of Minnie’s herbal concoctions every day. Rosemary wants what’s best for her baby, so she listens to the doctor, even as she becomes scarily gaunt. She knows something is wrong, but the people closest to her have done a great job of convincing her she’s paranoid and can’t trust her own instincts.

Throughout the film, Rosemary vacillates between trusting her intuition and dismissing it because she wants what’s best for the baby and doesn’t always trust herself to provide it. At several points, she tries to take control of her situation, but external forces usually convince her she’s made the wrong call. By effectively gaslighting her, Guy and the Castevets have ensured that Rosemary no longer trusts her own body or motherly intuition. At the end of the film, when Rosemary decides to embrace her role even though her child is a fucking demon, it’s a total act of rebellion. These people have taken away her sanity, her health, and nine months of her life, but they won’t take away her baby. Even though this situation isn’t what she signed up for, she’s on board for lack of a better option.

Rosemary's Baby

Even with a wanted baby, pregnancy can be a terrifying situation full of unknown elements. Alice Lowe had this in mind, that “pregnancy is an alien experience,” while making Prevenge. Without the power to ask questions and make informed decisions, a beautiful, exciting life event could easily turn into a waking nightmare full of anxiety and dread. The Trump administration wants to make Rosemary’s Baby a reality. Something is wrong with your pregnancy and you need to terminate it in order to avoid a lifetime of pain for yourself and your child? Too bad. You must carry the pregnancy to term and deal with the ramifications alone. Your pregnancy is the result of rape and you’re unable to deal with the psychological trauma? Or you simply don’t want to be pregnant? I hope you have the time, money, patience, and strength to deal with abortion restrictions like mandatory waiting periods, forced ultrasounds, TRAP laws, personhood lawsinsurance and funding limitations, 20-week bansforced counseling, and ideological shaming that you’re likely to encounter depending your state. And restrictions to abortion access disproportionately impact women in poverty, women of color, and women living in rural areas.

Rosemary’s Baby is as relevant today as it was forty-nine years ago. Like Guy Woodhouse, the Trump administration uses women as pawns and attempts to stave off rebellion by gaslighting, discrediting, isolating, and emotionally manipulating them.

Prevenge

Prevenge is in some ways a modernized version of Rosemary’s Baby. Ruth (Alice Lowe) is a widow, convinced something is wrong with her pregnancy but told by her midwife (Jo Hartley) that she needs to stay positive and listen to her instincts. The midwife tells Ruth, “Baby knows what to do. Baby will tell you what to do.” The only problem is that Ruth’s baby tells her to kill people, not to relax and eat some Cheetos dipped in clam chowder. With influences ranging from the Greek Furies, to American Psycho and Taxi Driver, Lowe “wanted to show a powerful pregnant woman,” which counters how pregnant women are traditionally depicted or viewed as frail.

During her pregnancy, Ruth is even more isolated than Rosemary. She lives out of hotel rooms, has no friends, and only interacts with her midwife and people she plans on killing. The bond with her unborn baby is the sole one we’re privy to and it’s obviously very twisted. Even when we finally see a flashback of her deceased husband, it’s of his death and not their time together.

While we often hear the midwife voice concern for the baby, we never hear her ask Ruth how she’s doing. Even after she looks through Ruth’s paperwork and realizes that her partner is dead, she doesn’t feign sympathy. She essentially tells Ruth to suck it up and remain positive because her negative energy won’t do anything to help the baby. This is the conversation she has with Ruth after realizing she’s a single mother:

Midwife: It’s very important to let the past stay in the past. It’s just nature’s way.
Ruth: I think nature’s a bit of a cunt, though, don’t you?
Midwife: Oh, negativity’s not good for the baby’s spirit, really.
Ruth: Do you think?
Midwife: Yes. I think it’s good to try to stay positive.

Ruth is clearly struggling with mental health issues and needs someone to step in and help her, but no one gives a shit about her problems; her job is to serve the baby and as long as she’s following through, there’s no cause for concern. As soon as Ruth becomes a mother, her grief and depression are non-issues to those around her because the baby comes first. Throughout the course of history, and especially in Trump’s America, baby always comes first. Our government cares more about fetuses than it does about living, breathing women. This chills me to the core more than a scary movie ever could.

Prevenge red dress

Ruth and Rosemary both try to do what they think is best, but are swayed by outside influence. Ruth’s midwife tells her to listen to the baby; Dr. Sapirstein tells Rosemary to listen to him. No one tells either of these women to listen to themselves — to trust their bodies, experience, or intuition. Women are not to be trusted in any capacity, in any situation. Ruth knows that something isn’t right, that her pregnancy and mental state are abnormal. But she squashes these feelings, listens to her “baby,” and continues to kill people. Rosemary fights like hell at the end of the movie and tries to tell anyone who will listen that there’s a conspiracy against her, but she’s branded as “crazy” and immediately dismissed.

This Halloween, what’s keeping me up at night isn’t fiction; it’s real life. It’s the possibility of a 20-week abortion ban and the knowledge that I live in a country where women aren’t valued or trusted — where a majority of white women would rather have Donald Trump represent their interests than Hillary Clinton. I watch films like Prevenge and Rosemary’s Baby because I want to remind myself to stay vigilant. In 1979, Loretta Lynn said, “We’ve come a long way, baby,” but these films remind me we haven’t come far enough.


See also at Bitch Flicks:

Rosemary’s Baby: Marriage Can Be Terrifying

The “Blurred Lines” of Body Horror and Rape Culture 

Rosemary’s Baby: Who Possesses the Pregnant Woman’s Body


Recommended Reading:

Woman in Revolt on Prevenge

Refinery29’s Interview with Alice Lowe: The Pregnant Serial Killer Movie Taking a Knife to Stereotypes on Film

The Most Cursed Hit Movie Ever Made by Rosemary Counter 


Lindsay Pugh runs Woman in Revolt, an intersectional feminist film blog that focuses on female directors in television and film. She is a self-described militant feminist and can be found wandering the streets of Ann Arbor wearing a leather jacket adorned with “Fuck Paul Ryan” pins and shaking her fist at the patriarchy.


“You Are Who You Eat”: Digging in to Antonia Bird’s ‘Ravenous’

In ‘Ravenous,’ the primary meat and potatoes of the terror the audience feels isn’t provided by novel sights on the screen. While the visuals are gorgeous, its true potency comes from its sense of self-confidence. … Director Antonia Bird is unafraid of long silences; she trusts her skills to communicate plot and character visually without the need for exposition. … It makes for a moody, evocative, distinctive, and extremely memorable personal style.

Ravenous

This guest post written by Lochlan Sudarshan appears as part of our theme week on Women Directors, Part 2.


In cinema, the further back you go, the more restrictive the rules regarding what you’re allowed to show on-screen (until you hit Pre-Code Hollywood films that is). This is especially true involving subjects considered taboo, such as LGBTQ characters and graphic violence. One of the items seldom depicted in the films of the era was the ultimate taboo: cannibalism.

With two women-directed horror films released this year that feature characters who are cannibals, Raw and The Bad Batch, not to mention Hannibal which ran for a full (albeit too brief) three seasons on prime-time network television, it’s easy not to think of the subject as shocking. This wasn’t always the case.

In Ravenous, the primary meat and potatoes of the terror the audience feels isn’t provided by novel sights on the screen. While the visuals are gorgeous, its true potency comes from its sense of self-confidence.

From the very beginning, director Antonia Bird puts us right into the head of protagonist Boyd (Guy Pearce) as he sits at a table being served steak with the rest of his platoon. He appears nervous, ill-at-ease, and sick. Immediately, the film’s persistent attention to detail is on display. The flag displayed during the dinner has 28 stars on it, the correct amount given that the story takes place during the Mexican-American war. It’s a small facet, but it’s such an easy one to get wrong; noticing it makes the viewer immediately feel like the other small details of everyday life for a soldier of the period will be attended to in similar detail. For example, it was often difficult to maintain fresh meat on the battlefield, so Boyd’s apprehension at what is likely the first steak dinner he’s seen in some time already piques the audience’s interest.

He looks so uncomfortable that even a dyed-in-the-wool carnivore will find themselves feeling queasy after the lingering close-up of bloody steak overlaid with Boyd’s heavy breathing.

RavenousRavenous

We soon learn through quick, wordless cuts that Boyd survived a skirmish by feigning death on the battlefield and was transported by Mexican troops to a mass grave of his fellow soldiers. While in the pile of corpses, the blood of his commanding officer runs down into his mouth. Without a word of exposition or dialogue spoken, we understand why Boyd is so ill-at-ease. This is one of the forms the film’s primary strength of confidence takes: Bird is unafraid of long silences; she trusts her skills to communicate plot and character visually without the need for exposition.

Boyd’s commander, General Slauson (John Spencer) finds himself unable to discharge Boyd since while behind enemy lines, he snuck out of the grave and took control of an enemy command point. Despite this, Slauson is disgusted by Boyd’s cowardice on the field and assigns him to a remote fort out in the Sierra Nevadas. Throughout their conversation, again through the use of quick cuts to the flashback of Boyd on the battlefield, we see him stagger from the pile of corpses and break an enemy soldier’s neck without exerting any real force. This surreal moment keeps us on our toes for later in the film.

At the fort, Boyd is introduced to his new commanding officer, Colonel Hart (Jeffrey Jones, yes, the principal from Ferris Bueller’s Day Off). Hart paints a bleak picture of the sort of life Boyd can expect here, and seems resigned to it himself. This decompression of the narrative allows the audience to settle in and get a good idea of what routine is like at the camp. Hart tells Boyd that Knox (Stephen Spinella), their doctor, used to be a vet and cautions him “don’t get sick.” Cleaves (David Arquette), the cook, is characterized as similarly incompetent, but Hart acknowledges that he can’t exactly tell Boyd not to eat. The two of them share a drink together, and once more, there isn’t anything more that needs to be said in dialogue. Their uncomfortable, long silence expresses clearly that Fort Spencer is a dumping ground for the army’s undesirables.

It isn’t long before a stranger stumbles through the snow to Fort Spencer. Colqhoun (Robert Carlyle) collapses outside and the soldiers quickly take him in and warm him up in a bath. Here, Bird’s eye stands out. The scene focuses on Colqhoun and his peril of freezing to death rather than how this unexpected situation makes Boyd feel.

Ravenous

Manpain” is a topic that’s well understood in feminist spheres. When something terrible happens to the male hero’s girlfriend or wife, the narrative will often focus on how it makes him feel rather than her, the actual victim. Gender aside, part of the reason this is so prevalent is the way main characters tower above everyone else thematically in the story, even if within the actual situation, people’s attention would be elsewhere. For this reason, something like “manpain,” or call it “mainpain,” can be on display even when both characters are of the same gender: think of any movie where the main character’s police partner or superhero sidekick is injured by the antagonist; the emphasis is seldom on the victim. Like their narrative role as a whole, their suffering really only exists as a platform for us to learn about the protagonist, so the camera usually puts our eye there, even if they aren’t the one speaking.

Bird’s avoidance of this is noteworthy for several reasons. First, it allows us to immerse ourselves in the scene she sets and to find ourselves in the same headspace as the rest of the soldiers: who is Colqhoun? How did he get here? Where did he come from? Additionally, it illuminates another facet of “manpain” (or “mainpain” in this instance). Aside from it being a lazy trope to avoid giving the spotlight to women (or secondary characters), it’s got another hidden function that’s often used unconsciously by creators.

Men in film are seldom allowed to cry or feel fear for their own welfare. A man can be afraid kidnappers will harm his family or cry for a wounded or dead loved one, but when was the last time you saw an action hero get shot and then cry for his own sake because it hurt? For example, in the 1996 action movie Eraser, when Arnold Schwarzenegger pulls an I-beam out of his thigh, he grimaces in pain, but he’s not upset on his own behalf, nor is he fearful he will be outgunned by the bad guys. His sole goal is to protect Vanessa Williams’ character. Colqhoun shows this rare vulnerability during the scene where he tells the soldiers how he came to the fort. He is a survivor from a doomed expedition that set to cut through the Rockies on their journey west. Under the command of the incompetent Colonel Ives, they had to take refuge in a cave when a blizzard trapped them. As time wore on, the party resorted to cannibalism until Colqhoun fled for fear that he would be eaten next. He admits this nakedly and is forthcoming about how he felt afraid. He cries out of shame for his shameful behavior and fear of the fate he narrowly avoided. If Colqhoun’s story sounds familiar, it’s because it is based on real historical figures. Screenwriter Ted Griffin was inspired by the Donner Party and their ill-fated attempts to go west as well as Alferd Packer who went to prison for cannibalism.

Bird’s perspective as a woman has, I think, something important to do with this scene. When Colqhoun is upset about the terrible things that happened to him and cries, we’re not supposed to think he’s effeminate or unmasculine, as these acts are often coded. He’s allowed to express this vulnerability and draw our own conclusions and feel bad for him.

Ravenous

When Colqhoun awakens and tells everyone how he got here, he briefly rises from the tub nude and is seen in a full shot from behind. Unlike one of Carlyle’s prior films, there isn’t any jeering from the characters in the scene and the camera itself doesn’t ask the audience to find Carlyle’s nudity inherently funny because he’s male. Unusually for film, he’s even briefly embarrassed and after he gains his bearings, he quickly dresses and moves on. Being a woman director allows Bird to sidestep the Male Gaze, nearly ubiquitous in film. Most movies operate under the unspoken assertion that the camera operates like a heterosexual man, so scenes of female nudity are coded as desirable and alluring, while male nudity is either played for laughs, like with mooning, or the audience is expected to be repulsed. The scene doesn’t read either of these ways, and sex is the furthest thing from any character’s mind during it. Due to Bird’s balanced and unbiased camera work, the audience’s focus is on Colqhoun’s story rather than his body as well.

After hearing his story, the soldiers decide to look in the cave for any more survivors.  Before heading out, however, George (Joseph Running Fox), an Ojibwe member of the fort’s staff, tells Boyd when a person consumes human flesh and blood, they turn into a Wendigo, gaining preternatural strength and healing powers. Boyd finally has a name for what happened to him on the battlefield, but like with the other scenes, he keeps his emotions to himself in order to avoid giving himself away.

Despite being the lead, Pearce has very few lines in a film that’s already light on dialogue. A great deal of his character’s reactions to the situation around him are conveyed by his uncomfortable silences and attempts to mask his reactions. Bird’s steady close-ups of Pearce do a great deal to help us understand Boyd that may have been lost if the camera work were more traditional and used a lot of medium or wide shots of an ensemble cast.

Boyd investigates the cave to look for survivors with Reich (Neal McDonough) who gives a comfortably unhinged performance. The score is incredible; the bells and gongs keep the audience feeling off-balance. When Reich goes into the cave, just like with Boyd’s distaste for steak after his traumatic experience, we feel the creeping terror with him. While the film is sometimes classified as a satire or black comedy, and Bird herself has discussed the humor in the film, I don’t personally use either style descriptor. There is a great deal of humor in the movie, but it’s organic to the situation. It’s not gallows humor for its own sake, so the label doesn’t quite fit. If forced to categorize it, I would say it’s a survival horror film.

Ravenous

As with the earlier scene where Boyd talks to Slauson and we see scenes of Boyd in battle, this agonizing exploration of the cave is intercut with Colqhoun’s menacing behavior outside the cave. He has slipped his bonds and begins tutting at the men outside. Reich and Boyd discover Colqhoun has lied and has killed everyone in his wagon train himself.

They are forced to give chase after. Outside, Colqhoun has killed the rest of their group. Again, the music is very unusual for a scene like this, feeling almost whimsical. The dissonance created between playful music and gruesome imagery has the opposite of the usual effect of pairing a score to complement a scene. This makes the viewer think about each component separately, like the infamous bawdy song “The Bear and the Maiden Fair” from Game of Thrones and its accompanying scene of brutality.

This dissonance reinforces what’s going on in the scene thematically, even though it seemingly clashes with it visually. While the soldiers are frightened as Colqhoun picks them off, he’s gleeful and even silly as he chases them through the woods. Characters in the same scene can experience it two different ways, and that’s one of the takeaways in this sequence. Running over the rugged terrain, none of them look graceful or heroic, something that the film is judicious about. During the acts of violence, the camera lingers on how awkward the movements are, which gives them a great deal more dramatic heft.

Ravenous

Instead of sword fighting Colqhoun at the edge of a mountaintop or engaging in a prolonged fist fight with him in the riverbed, he surprises the soldiers with his attack. They had thought of him as a victim and for him to switch gears so abruptly causes them to falter for a moment, which is unfortunately all Colqhoun needs thanks to his Wendigo puissance. More importantly, the scene itself is not glamorous narratively: Colqhoun is killing these men who stopped him from freezing to death, so that’s how the violence is depicted as well to reinforce this theme. The same way Colqhoun was allowed to be depicted as fearful for his own safety earlier on (even if he was just acting), so too are the soldiers as he kills them. This realism does a great deal to ground the scene and the film as a whole.

On that note, the effects for peoples’ wounds in the film are all done practically, which makes a great deal of difference when it comes to visceral horror. Instead of stylized gore or special effects added in post-production, practical effects help the wounds look more like actual meat, an important motif in the story. Being forced to get up close and personal to the blood as an audience helps to immerse ourselves in the situation like the characters.

They ultimately catch up with Calqhoun, but he forces Reich off a cliff. Boyd wounds him in the shoulder, but also falls off the cliff, breaking his leg. While he struggles with his decision, ultimately, he is forced to eat Reich’s flesh in order to recuperate in time before Calqhoun finds him. The passage of this time is denoted by the changing phases of the moon and the gradual decomposition of Reich’s corpse. Once more, the scene is largely allowing the silence to highlight an uncomfortable, tense moment, letting the audience draw their own conclusions.

Ravenous

Boyd gets back to Fort Spencer and attempts to explain the situation to Slauson, who does not believe him. Colqhoun himself, revealed to be Colonel Ives, is there waiting for him. Boyd tries to explain that he is in fact Colqhoun and demands Ives remove his shirt to display his wound. Ives acquiesces. But his shoulders are bare due to his recuperative powers. Again, the film is comfortable with Carlyle’s nudity and the purpose of the scene, to build tension, is never lost as he disrobes. The characters are on edge because of Boyd’s seemingly deteriorating mental state, but not because Ives is undressing in front of them.

Later, there is an unbearably tense scene where all the remaining players sit in the log cabin at the fort as a blizzard rages outside reading, playing chess, or in Boyd’s case, keeping an eye on Ives. Watching this scene, it feels like a definite tonal and thematic touchstone for Quentin Tarantino’s The Hateful Eight. Beyond the superficial similarities of set dressing and costume (though Tim Roth’s character in the film bears a striking resemblance to Carlyle as Colqhoun here) this scene also deals with simmering tensions and characters not being who they say they are, all having secrets to keep. Ives shutting his book causes Boyd to pounce toward him, and for Martha and Cleaves to lunge toward Boyd. With tensions running high, Ives suggests they go to bed and excuses himself outside for a cigarette. The camera lingers on Ives as he goes outside with nothing to immediately draw the eye around him as he does this. It lets the tension surrounding Boyd’s inevitable attack build.

Ives explains he, too, is aware of the legend of the Wendigo and has taken advantage of its powers. He reveals how it cured his tuberculosis and depression. He plans to take over the fort to pick off travelers once the spring thaw sets in, and would like Boyd as a fellow Wendigo to join him.

Ravenous

This scene and the surrounding themes are why I classify this as a vampire film when discussing it and recommending it to people. Though the powers possessed by the main characters don’t exactly line up, the themes dealt with and the choices Boyd has to make, whether he will kill for his own sake, are the same as the ones faced in other films like Interview with the Vampire. More than coincidence, this connection seems deliberate on Bird’s part. During the scene where Ives propositions Boyd, his coat is turned up and the light frames him so he resembles classic depictions of vampires, such as Bela Lugosi’s Dracula.

The ultimate contrast between the two Wendigos is their attitude toward their condition. Ives views it as an opportunity for what he views as the survival of the fittest; it’s an opportunity for him to use his strength to gain supremacy over others. Boyd views it as a shameful quirk of fate that he keeps being forced to use to save his own life. Though he is reluctant to murder to preserve his own life, every time up until now when he has been forced to choose between eating and dying, he has always chosen eating.

The final sequence of Ravenous is heavily predicated on things it’s far better to see firsthand, but as with the film throughout, Bird’s comfort with allowing the visuals and music to do much of the heavy lifting in scenes is clearly on display. It makes for a moody, evocative, distinctive, and extremely memorable personal style. For all the bloodstains in this movie, the one that stands out the most in the end is certainly Bird’s thumbprint.


Lochlan Sudarshan is a writer, teacher, and tabletop roleplaying enthusiast who excels at knowing the name of that one actor and talks about books, movies, and TV on Twitter. You can follow him on Twitter @Lochlan_S and on his blog.


‘Penny Dreadful’: Departure from Heroine

We do not see the warrior that we have come to know and love, for her ability to not just fight battles, but to align others to fight against their darkest selves and moments for a better world. … Her death becomes a part of their story and creates an allegory of her character; she is not a woman anymore, but a figure to them, something they now own.

Penny Dreadful finale

This guest post is written by Cassandra A. Clarke. | Spoilers ahead.


In battles, there’s an importance not just on the victor but on the amount of effort given by both sides. Perhaps this is why it’s the longest boxing matches that we remember, not for the score, but for the sake of the perseverance in those who step into the ring; that’s what we remember. It is no wonder that Penny Dreadfuls season three finale (and unexpected series finale) left viewers with a bitter aftertaste in their mouth.

“The Blessed Dark” episode was framed as the show’s last battle (including an epic slow motion shot of the team assembling on their way to face Dracula in his Gothic hideout in the dregs of the city), one that viewers had been waiting for since the series’ introduction of Vanessa Ives (Eva Green), as the doomed to be cleverest person in the room, facing an eternal battle against the Devil and Dracula, both vying for her soul and flesh. Yet, we received a forfeit: a bequest to finish with all of the battle, with all of the effort, in exchange for calm; or, in more literal terms, she asks Ethan Chandler (Josh Hartnett) to kill her in order for her to find redemption in heaven and leave this earth. Vanessa, the same woman who punched the Devil in the face, who fought for her soul back, relinquishes her life.

In an interview with Variety, Penny Dreadful creator/showrunner John Logan and Showtime president David Nevins, claimed that this ending for Vanessa was actually a message of empowerment for the audience. In Logan’s words, he said Vanessa Ives “owns her death.” While it’s true that Vanessa did ask for her death, the two are missing a bigger point about the show’s view of agency. The series does a marvelous job at toying with the idea of possession to make us question the view of agency for the characters: Are they acting like themselves or another? Are we imagining them to be better than they are? In Vanessa’s last moment, it’s unclear whether or not her agency is fully there or not as moments before she is shot, she tells Ethan, “Vanessa is long gone.” This begs the audience to wonder whether or not her death was something she truly wanted or the desire of her darker parts inside herself and we received no answer. The moment is too brief to provide more clues to her state of mind and wishes; it ends with someone taking her life in their hands and ending it in order to prevent her from having to be hurt (or have others hurt) to survive.

Penny Dreadful finale 3

Even if Penny Dreadful is saying that this death, this kind of redemption from her life, is what she sought after, there is still another question that goes unanswered: Why did Vanessa’s death come so easily? In the finale, we see no battle with Vanessa, no decision to harm the creatures that have harmed her. Although she has leveled up to be the Queen of Darkness, we do not see her actually wield her power nor use it to take advantage of Dracula. We are led to believe that she is seduced by him and not of herself, and yet, we see her escape the clutches of this darkness to ask Ethan for help? All of her battle happens under the surface and off-screen, so that we as a audience cannot actually see any of Vanessa’s planning or will or desire, and that is where her death failed us. We do not see the warrior that we have come to know and love, for her ability to not just fight battles, but to align others to fight against their darkest selves and moments for a better world. She has no team to lead, no mission to complete.

The team exists, but we do not see Vanessa lead them like she has in the past to help defeat witches, demons, and toxic people. Her team is almost completely destroyed by the hands of the creatures of the night and they have no real power in which to defeat Dracula without her assistance. Instead of her power, we see a docile, white-dressed maiden, asking to be sent back to her creator. This feels so wrong because the series tended to show us how sometimes the darkest parts of ourselves can be aligned with good intentions and used for something more. We see that motif exercised plentifully through Ethan, who is able to kill an entire bar of people and yet is still shown to struggle emotionally, returning to London for the good fight. Yet, we do not get a chance to really see Vanessa struggle in and through her darkness. And this also begs another uncomfortable question to ask that the show avoids of her darkness: Did she do enough to win back her God’s faith? Because we don’t see her fight and do see Dracula flee back into the night, we’re left wondering if she earned her redemption. Did she do enough good?

The series carefully avoids answering that question by putting us into a hazy London where we can only imagine the thousands of deaths that Vanessa caused. We do not see her confront that. We see her choose to join Dracula and then hear of her casualties but we do not see Vanessa reconcile these consequences. We do not see her team assemble to do everything they can for her. Instead, we are left with an ending of her friends gathering at her grave, talking about what they learned from her. They are all given a second life to live, post-Vanessa, and she has taught them how to be more wicked than good. Her death becomes a part of their story and creates an allegory of her character; she is not a woman anymore, but a figure to them, something they now own.

Penny Dreadful finale 2

Although Logan says this is a “shocking” ending for a show in 2016, as it shows a woman dying for what she believes in, it is not at all shocking to me. Plenty of women characters have been used as a prop to tell other men’s stories, to be their emblem of hope and fear. Penny Dreadful perpetuates the idea that in order to be strong and overcome the life that you were born into, even if it’s unfair, even if it’s theoretically doomed to cause you pain over and over again, it’s more worthy and noble to sacrifice yourself for others as opposed to learning how to channel your efforts into creating a stronger world. Each of the male characters who create monsters literally and kill innocents (including their children and siblings) are able to gain a chance at a new life, but Vanessa was never granted this option.

Logan argues that the only two choices that Vanessa had were eternal Hell on earth or Heaven. I think that is where the show ultimately failed Vanessa and us, because there was no thought to a third alternative for her, to a last battle, or, dare I say, the vanquishing of both evil male-oriented forces in her life. Could we imagine in 2016 a woman who was able to defeat the evils and traumas that plagued her and while changed, becomes stronger? Could we even further imagine a world in which she is not quite all innocent and certainly not eternally good, but a force to be reckoned with and one that could be called upon for future battles of good and evil, thereby earning redemption?

I imagine the Penny Dreadful showrunners heckling, “But you can’t defeat evil!” Yes, Vanessa living through her darkness would be hard. And the forces that seek to control her will always be there, but that’s where her will gets to come in and thrive. Vanessa is the kind of woman who believes that while fighting is harder than succumbing to temptation, it is the more interesting choice to court the impossible for the sake of friendship. If Penny Dreadful aims to thematically tackle oppressive forces, why use her freedom of choice to leave the story? If the show is willing to reanimate a corpse to fight the patriarchy, it could have let Vanessa live to rebuild herself. Yes, oppression will always persist, but that is why her life’s work as an ally to and against evil would offer more power for her and others.


See also at Bitch Flicks:

Sex and the Penny Dreadful

A Feminist Guide to Horror: Torture Porn TV


Cassandra A. Clarke’s work’s been previously published in Electric Literature, Word Riot, Entropy, and other speculative places. She has an MFA in Fiction from Emerson College and is the Editor in Chief of the new-weird literary magazine, Spectator & Spooks.

From Racist Stereotype to Fully Whitewashed: Tiger Lily Since 1904

Whatever the other problems might be with this film (and they are many), my focus for this review is the character Tiger Lily, who was originally conceived as a racist stereotype by J.M. Barrie and who has had her Native identity completely erased in this latest iteration. Is this progress? I think not.

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This post written by staff writer Amanda Morris originally appeared at Bitch Flicks and is re-posted here as part of our theme week on Indigenous Women.


Pan has a 26 percent rating based on 152 reviews on Rotten Tomatoes, and having just come from a matinee viewing, I must say I agree with these critics. The Peter Pan narrative that we all know has been reconstructed as a sort of prequel, and not very imaginatively, while still retaining its racist roots. The Native people are called “natives” and “savages” multiple times and retain their feathers, facepaint, fringe, dancing, and primitive clothing to emulate a stereotypical idea of Native peoples, and even the map that Peter finds guides him to “Tribal Territory.” The actor playing Hook thinks he is Clint Eastwood in a Spaghetti Western, the Neverbirds are just bigger, more threatening versions of Kevin in Up, and the main actors who appear throughout the entire film are all white.

[youtube_sc url=”https://www.youtube.com/watch?v=Y1wRv8vTpxo”]

Whatever the other problems might be with this film (and they are many), my focus for this review is the character Tiger Lily, who was originally conceived as a racist stereotype by J.M. Barrie and who has had her Native identity completely erased in this latest iteration. Is this progress? I think not.

When J.M. Barrie’s original stage play, “Peter Pan; Or, The Boy Who Wouldn’t Grow Up,” first appeared on the cultural scene, Miriam Skancke (stage name Nesbitt) played Tiger Lily. Nevermind the problem of reducing actual, living people to imaginary creatures in a fantasy land. According to Miriam’s father’s birth record, she appears to have been of Norwegian heritage. Certainly not Native American. So the fantasy creature, the “Indian princess,” Tiger Lily, started off in global imaginations as a beautiful white woman.

In 1911, Barrie published the novel version, Peter Pan, and soon more stage productions and the film industry came calling, clamoring for this children’s fantasy tale. From 1955-60, Broadway and the American TV industry brought the story to stage and TV with Sondra Lee playing Tiger Lily. Another white woman playing an offensive racist Native stereotype, with the music and dancing to match:

[youtube_sc url=”https://www.youtube.com/watch?v=SVPc4SuoJWE”]

The 1979 Broadway production featured Maria Pogee, an Argentine-American dancer and choreographer, in the Tiger Lily role, and the 1990 version featured Holly Irwin in the role. The characterization on-stage remained “Native American,” but still, the actors playing Tiger Lily were non-Native. No self-respecting Native woman actor would WANT to play a racist fantasy stereotype of her own culture, and that is where Pan‘s studio, director, and writer made a costly miscalculation.

Here is where we need to be more critical of Warner Brothers, director Joe Wright, writer Jason Fuchs, and the casting staff responsible for adamantly refusing to re-conceive this problematic character into something more culturally appropriate and honorable. They DID take the time, energy, and money to construct a new narrative that explains how Peter Pan came to be; they reconstructed this narrative in myriad ways so as to make it clearly different from Barrie’s original, except where it concerns the “Natives.” Instead, they took the cowardly way out and completely whitewashed the character (while still retaining feathers, costuming, and even an Aboriginal actor as Tiger Lily’s father).

Bottom line here, Hollywood is lazy and greedy. They saw an opportunity to re-envision this narrative from stem to stern, possibly giving us a truly creative and compelling new story, but instead of also eliminating the racist stereotypes from the original, they chose to whitewash because that is the easier choice. From their perspective, it would have been too hard to reconstruct this “Indian princess” into a strong, brave, Native woman. Especially one who seems to be developing feelings for the future Captain Hook, who is white. Instead, they chose white actor Rooney Mara to portray a strong, brave, Native woman who wears beaded and feathered attire, long and dark braided hair, and colorful tribal makeup.

Pan movie Tiger Lily

Who exactly do they think is fooled by this? Certainly none of us trying to encourage more respectful representations of Indigenous peoples. Plenty of reviewers, including one at Bitch Flicks, has pointed out the immense problems with the company and crew’s voluntary obtuseness to their heinous choices. In fact, director Joe Wright defended his choice.

So, Joe, you understand our criticisms, but were unable to find a Native woman to play a “badass” Native woman character?

Are you fucking kidding me?!

Here are some of the amazing Native actors you should have considered casting: Devery Jacobs, Cara Gee, Tanaya Beatty, Jamie Loy, Amber Midthunder, Taysha Fuller, or Crystle Lightning. That list is by no means complete, but the reason none of these women were chosen is because they are not considered bankable money makers by the Hollywood machine.

Warner Brothers would rather hire a known white woman (as usual) and to completely whitewash the character than to spend a few minutes asking the writer to re-conceive this character to be more respectful of real, living, Native peoples, and then hiring a talented Native woman to play her. Because with all of the white racist fear out there in the viewing audience, they knew this whitewashed version of J.M. Barrie’s original would make them money. They know their audience.

Thankfully, at 26 percent approval rating, Pan will not be in theatres very long. I predict that Warner Brothers could have made a lot more money doing what I and others have suggested — re-writing Tiger Lily to be a more relevant and vibrant representation of a Native American woman with a family that doesn’t look like the ridiculous, primitive stereotypes of Barrie’s imagination, and then casting a terrific Native actor into that role. The amount of positive publicity and curiosity alone would have driven people to want to see this film. Critics and viewers would be introduced in a big way to a talented Native actor, and all of the negative (and well-deserved) criticism that follows this film might have been reduced. Talk about a missed opportunity and a bad business decision.

Pan is just another in a long line of disappointing versions of this childhood tale. Barrie wrote in a time (1904) when the general populace had accepted the disappearance and death of Native peoples. Everything they read told them that these peoples no longer existed.

That we are still in that same headspace, imagining Native peoples as either racist stereotypes or as long-gone peoples of the past, is pathetic. Shame on you, Warner Brothers, Joe Wright, Jason Fuchs, Rooney Mara, and all of us who accept Hollywood’s standard practice of erasing Native peoples, cultures, and identities.


See also at Bitch Flicks:

On Racism, Erasure, and Pan
Violence Against Indigenous Women: Fun, Sexy, and No Big Deal on the Big Screen


Dr. Amanda Morris is an Associate Professor of Multiethnic Rhetorics at Kutztown University of Pennsylvania with a specialty in Indigenous Rhetorics.

A Feminist Guide to Horror: Torture Porn TV

Small screen torture porn, at least in the cases of ‘American Horror Story’ and ‘Penny Dreadful,’ seems to be serving rather to take our fear of sex and women out of the dark and into the light, giving us an opportunity to vicariously take women apart and show them as disgusting as a substantial portion of our society fears we might be.

Penny Dreadful

This guest post written by Holly Derr is an edited version that originally appeared at her site. It is cross-posted with permission. | Spoilers ahead for Penny Dreadful.


When what film critic David Edelstein called “torture porn” became a trend in 2004 and 2005, its relationship to the growing awareness that the U.S. had become a country that tortures was clear. On-screen representations of people being tortured by evil but human monsters served as a means of taking what had been kept secret about Abu Ghraib and putting it in full view in all its gore. Even films like Hostel and Turistas, that deliberately built their stories around Americans in foreign locations, served as a kind of collective catharsis upon accepting that our country also engaged in such horrific practices.

Twelve years later, with the Saw franchise eight movies in, torture porn has made its way into television. Between American Horror Story and The Walking Dead still going and Penny Dreadful having recently ended, it occupies a fairly important space in the supernatural television landscape.

For this year’s Feminist Guide to Horror Movies, I had the ridiculous idea that I would watch all three of these television series from beginning to end, determining, if not which show is most feminist, at least which is least sexist. I couldn’t do it. I made it through only one show all the way – Penny Dreadful – and in the course of just three seasons I watched women tortured by demons from the inside out, tarred and burned alive, branded, poisoned, smothered and brought back to life, a woman was driven to cut her own throat, and multiple women were shot by their father, creator, and closest friend.

Penny Dreadful

Bringing together characters from DraculaFrankensteinDr. Jekyll and Mr. Hyde, and The Picture of Dorian Gray, with a werewolf thrown in for good measure, Penny Dreadful’s main theme is that we are all possessed by demons; we all have a monster lurking inside. Creator, writer, and showrunner John Logan uses the Victorian backdrop to great effect. In season one, the Grand Guignol delights audiences with its onstage violence and spurts of blood. Season two features a subplot about a wax museum of gory crime scenes with ambitions of becoming a full-on freak show. Season three features the trusty horror trope of the mental institution in which people are experimented upon. All three elements anchor the show firmly in its gaslight era and constantly remind us that, despite a lot of talk about faith and sin, Victorians were really obsessed with bodies and their physical limits.

The potential for feminism is high. The focus of the show on a woman, Vanessa Ives (Eva Green), as its protagonist gives the audience a chance to identify with and follow the story through a woman’s perspective. Patti LuPone’s second-season cut-wife character Joan Clayton – unnecessarily violent depiction of abortion aside – is a strong, single mentor and good witch/doctor. Her third-season psychiatrist, a gender-flipped Dr. Seward from Dracula, is a smart woman succeeding in a man’s world who can handle herself in a fight to boot.

But the show’s feminism falters by treating the female characters differently from the male ones. Though minor male characters in Penny Dreadful are the victims of some pretty horrifying violence, too, the women really get the worst of it, and there are fewer of them to start with. Furthermore, for the male characters, the connection between what haunts them and their sexuality remains the subverted metaphor that it is in the Gothic horror novels in which they were created, with greed, ambition, and failure to be a good father/son mixed into an all-encompassing idea of their sins/demons.

For Vanessa Ives, however, acting upon her sexual feelings literally brings out the demon in her, creating a one-to-one relationship between her sexuality and her dark side. Though her suffering is centered, her character is actually less complex and therefore less fully human than the male ones. Other than one early sexual misstep, she has no flaws at all. To make matters worse, the female character who fully owns her sexuality, Brona/Lily (Billie Piper), one of Dr. Frankenstein’s creatures, is also a fully evil murderer, even when she connects to the early feminist movement and becomes a leader of disenfranchised women.

Finally, the presence of the same female body (Patty LuPone’s) in two different characters (something that is not a recurring aspect of the show, as it is with American Horror Story, but rather only happens with this one actor) keeps female heroism in the realm of archetype. In fact, the most interesting character in the series is not Vanessa Ives but the werewolf, Ethan Chandler (Josh Hartnett), whose relationships with three different father figures and his past as a soldier and an adopted Apache give him far more to grapple with than his sexuality (which is interesting as he is a queer character), which, despite the Victorian setting, doesn’t seem to be a problem for him at all.

No possible alternative to her fate is ever implied for Vanessa Ives, for whom acting on her sexual desires is to bring about the end of the world, and the audience is given little opportunity for hope. Accordingly, Penny Dreadful lacks a key component of horror: the moments of relief, whether in the form of humor or love, that are essential to keeping audiences vulnerable to the coming terrors – nothing is so rewarding when watching horror as a laugh that turns into a scream. Torture porn as a genre has very few of those moments, creating a rhythm that is not about suspense and jump-scares but merely about the ongoing horror of watching, head on, what terrible things people will do to people.

Penny Dreadful comes close to performing feminist work by showing how hard it is for women to live in a society that thinks of their sexuality as dangerous and their bodies as “nasty” and “disgusting,” with blood coming out of their wherevers. In the end, however, it doesn’t just depict the oppression of women, it reifies it, concretizing the idea in audience’s minds by making the women’s suffering disgusting.

I couldn’t get further than one and a half seasons into American Horror Story, which puts even more torture on screen than Penny Dreadful. Though some bad things happen to the men in that show too, the rape, mutilation, deliberate transmission of the bubonic plague, and unnecessary amputations in the episodes I’ve seen are reserved for female bodies. The buzz around this year’s season premiere of The Walking Dead indicates that it has gone from being a means of examining the variety of ways that people form societies and families to a means of examining the variety of ways people kill one another. Some scenes in the premiere were too graphic to be shown during prime time in the U.K.

The Walking Dead

At this point, our culture is no longer using torture porn to work out our guilt about our conduct abroad. Small screen torture porn, at least in the cases of American Horror Story and Penny Dreadful, seems to be serving rather to take our fear of sex and women out of the dark and into the light, giving us an opportunity to vicariously take women apart and show them as disgusting as a substantial portion of our society fears we might be.

Perhaps these depictions of torture are a necessary step to take before we finally accept that sexual women are not demonic, the women’s movement is not led by a superhuman killer with a vagenda of manocide, and our bodies don’t need to be tortured to be made pure. If anything good can be said about recent public discussions of sexual harassment, abuse, and oppression, it’s that they are public. Women all over the country are sharing their stories of being grabbed in the pussy and kissed against their will, women are owning the descriptor of “nasty” as a badge of pride, and women are refusing to be seen as anything less than fully human, inside and out.

Unfortunately, Penny Dreadful doesn’t ultimately reject the notion that women need to be tortured to be sure that they’re not evil. I can’t tell you where American Horror Story and The Walking Dead are going because, even though I am a hardened, life-long horror fan, I can’t take any more torture, and I don’t want to keep seeing bodies, and women’s bodies in particular, used to create disgust.

I watch horror because identifying what we are afraid of tells us a lot about ourselves, but also because it’s fun to be scared. As my Halloween binge-watching experiment draws to a close, I’m a lot more scared by what it means that torture porn TV is so popular than I am by torture porn itself.


See also at Bitch Flicks:

Sex and the Penny Dreadful


Holly L. Derr is a feminist media critic who writes about theater, film, television, video games and comics. Follow her @hld6oddblend and on her Tumblr, Feminist Fandom.

10 Women-Directed Films for Halloween

Are spine-chilling films always in demand because they help us dialogue with and about death? … In the past year, I’ve been focused on seeing films directed by women because I participated in the “52 Films by Women” initiative.

10 Women-Directed Films for Halloween

This guest post written by Laura Shamas originally appeared at Venus in Orange. It is cross-posted with permission.


I’m not a horror film fan per se, but I’ve seen some scary, eerie stuff through the years, and Halloween is always a good time to view them. Are spine-chilling films always in demand because they help us dialogue with and about death? C.G. Jung once wrote: “Death is the hardest thing from the outside and as long as we are outside of it. But once inside you taste of such a completeness and peace and fulfillment that you don’t want to return.”

In the past year, I’ve been focused on seeing films directed by women because I participated in the “52 Films by Women” initiative. The 10 films detailed below (for adults, not kids!) have strong psychological components, too. I’ve divided them into well-known Halloween-ish folklore categories: monsters, strange illness, haunted house (ghosts), killer, losing one’s head (lost), witches, and vampires.

MONSTER

The Babadook

1. The Babadook (2014)
Written and directed by Jennifer Kent

This film is about a lonely widow, her young son, and their journey through grief. A mysterious book suddenly appears in their home, and launches a trajectory of events related to a home-invading monster. What a fascinating portrayal of aspects of motherhood in this film. The tone and cinematography are original; the key performances are strong. The conclusion is truly inventive, and, for me, unexpected. I can’t wait to see Kent’s next film. (Note: female protagonist. Available through streaming services, like Amazon and Netflix).

STRANGE ILLNESS

The Fits

2. The Fits (2015)
Written and directed by Anna Rose Holmer

This film took my breath away. It centers on the extraordinary performance of Royalty Hightower as Toni, an eleven-year-old tomboy who hangs out with her older brother in the gym. When an all-girl dance troupe rehearses in the same community center, Toni becomes fascinated by the aspiring performers, and joins them. Then a strange sort of “illness” descends on the girls. As I watched the film, Arthur Miller’s play The Crucible came to mind; I’ve examined the film version of it before. I don’t want to give anything away, but the ending of The Fits was revelatory and mesmerizing. It involves a different sort of fear of the unknown and a transformation, but with tremendous female resonance. I eagerly await more of Holmer’s work as well. (Female protagonist, available on streaming platforms.)

HAUNTED HOUSE (GHOSTS)

A Cry from Within

3. A Cry from Within (2014)
Written by Deborah Twiss, co-directed by Twiss and Zach Miller

This is a ghost story with a particular feminine twist. Twiss stars as a married mother with two young kids. The film examines what happens when a city family moves into a drafty old mansion in a small town. This is a familiar set-up, and some tropes from the “haunted house” genre are used here predictably. Yet, as the film gradually turns towards its true theme, it held my interest: a spirited quest to heal a gruesome family history. Perhaps some of it is melodramatic, but I appreciated the different sort of twist in the third act; it concludes with a strong depiction of the “shadow” side of motherhood and ensuing generational repercussions. (Female protagonist, available on streaming platforms.)

The Invitation

4. The Invitation (2015)
Directed by Karyn Kusama

The film is about Will (Logan Marshall-Green), a grief-stricken man haunted by a past tragedy that occurred in his former house in the Hollywood Hills. As it begins, Will and his girlfriend hit a coyote in the rain on the way to a dinner party, hosted by his ex-wife and her new husband — a foreshadowing of what’s to come. At first it seems as if it’s going to be like The Big Chill: a gathering of old friends reminiscing, catching up, talking about what’s new. But then Will’s ex-wife and her new husband show a movie clip before dinner that sets the eerie tone of what’s to come. Let’s just say that if you’re invited to a dinner party in the Hills, this film will make you reconsider showing up. The house becomes a character of sorts, and old memories emerge like ghosts in flashbacks as terror reigns. (Male protagonist, available on streaming platforms.)

The Silent House

5. The Silent House (2011)
Co-directed by Chris Kentis and Laura Lau, written by Lau

This 2011 film, an American version of a 2010 Uruguayan film titled La Casa Muda,  is another “Haunted House” type of film with a twist at the end. Based on a “true story” from its Uruguayan origins, the movie is seemingly filmed in a single continuous shot, which gives it a lot of tension. The Silent House follows Elizabeth Olson as Sarah, a young woman who, along with her father and uncle, are moving out of a dark old family home near a shore, and encounter strange noises, specters, old photos that no one should see, and more. Of course, the power is not on. When Sarah’s father is knocked out on a staircase, Sarah knows there’s someone else in the house. The revenge component in the film’s conclusion will resonate with many. (Female protagonist, available to stream on Amazon.)

KILLER

The Hitch-Hiker

6. The Hitch-Hiker (1953)
Directed by Ida Lupino, written by Lupino, Robert L. Joseph, and Collier Young

As part of this initiative, I’ve tried to catch up on many of Lupino’s films. The Hitch-Hiker is considered the first mainstream film noir feature to be directed by a woman. It varies from standard film noir fare because of its desert locales (as opposed to urban settings). A tale of two American men who are ambushed by a terrifying killer in Mexico, and their attempts to escape danger, the film’s original tagline was: “When was the last time you invited death into your car?” (Male protagonists. You can watch it for free on YouTube here. A version with higher resolution also streams on Amazon.)

LOSING ONE’S HEAD (or LOST)

The Headless Woman

7. The Headless Woman (La mujer sin cabeza) (2008)
Written and directed by Lucrecia Martel

Made in Argentina, it’s perfectly titled. The film’s ominous psychological atmosphere produces a slow burn sort of scare and a dawning realization as you watch it; it’s not a conventional horror “scream” viewing experience. A strange auto accident on a deserted country road is at the center of a mystery; the protagonist is the driver Veronica or “Vero” to her friends (Maria Onetto), a middle-aged married dentist. We wonder: who or what has been hit? Is the victim okay? As the movie continues, we come to understand the true identity of the Headless Woman. (Female protagonist, available on streaming platforms, including Hulu.)

WITCHES

The Countess

8. The Countess (2009)
Written and directed by Julie Delpy

Starring Julie Delpy, the film is a bloody biographical account of Hungarian Countess Erzsébet Báthory, who lived from 1560 to 1614. The film depicts the Countess’ fascination with death; even as a young girl, Báthory declared: “…I would have to raise an army to conquer death.” Thematically, this period piece examines the possibility that unrequited love could lead to madness, and that an obsession with youthful appearance could launch serial killings, as the Countess searches for virginal blood as a magical skin elixir. Because of the focus on bloodletting and torture in her story, Báthory became connected to vampirism through legend. But witches figure prominently in the film in several ways: Erzsébet’s estate is successfully run by a witch named Anna Darvulia (played by Anamaria Marinca), who’s also one of the Countess’ lovers; the Countess is cursed by a witch in a key roadside scene that changes her life: “Soon you will look like me”; and later, when she is on trial, Báthory is notably not tried for witchcraft, although she might have been. The ending brings information that forces a reconsideration of all we’ve just seen. (Female protagonist, available to stream on Amazon).

VAMPIRES

Near Dark

9. Near Dark (1987)
Directed by Kathryn Bigelow, co-written by Bigelow and Eric Red

I’ve long wanted to catch up on Bigelow’s earlier films, and have watched two so far as part of this initiative. But no Halloween film list is complete without a vampire movie, let alone a vampire Western like this one.

A lesson you learn quickly in Near Dark: never pick up hitchhikers at night in Kansas, Oklahoma or Texas. The movie is campy, bloody and violent; it debuted in October 1987, a part of the 1980’s vampire movie trend. The story revolves around Caleb (Adrian Pasdar), a young cowboy in a small mid-western town who inadvertently becomes part of a car-stealing gang of southern vampires. The frequent tasting of death in the film, and its repeated reverence for nighttime, reminded me again of Jung’s quote about death: “But once inside you taste of such a completeness and peace and fulfillment that you don’t want to return.” The ending of this one also pleasantly surprised me. (Male protagonist, available on DVD.)

a-girl-walks-home-alone-at-night-5

10. A Girl Walks Home Alone At Night (2014)
Written and directed by Ana Lily Amirpour

This is a highly stylized, fascinating film. It’s a unique Persian-language film that follows a mysterious vampire figure named The Girl (Sheila Vand) who haunts the rough streets of “Bad City” at night in a chador, and encounters a young gardener named Arash (Arash Mirandi). Arash’s father is a heroin addict and his mother is dead; Arash is under threat from a tough character who keys his car as the film starts, and after that initial sequence, Arash befriends a beautiful stray cat who becomes part of the action. Amirpour’s film is so atmospheric, beautifully shot in black and white. The plot is untraditional; the ending was also unexpected. Some of the images are unforgettable, and the acting is strong. (Male and female lead characters, available via streaming.)


These ten “scary” films richly explore a range of psychological and social issues: grief; the arrival of puberty; abuse and repressed memories; the aging brain; unrequited love and growing old; justice; and becoming an adult. Most have plot surprises at the end, which makes the viewing all the more worthwhile.


See also at Bitch Flicks:

Why The Babadook Is the Feminist Horror Film of the Year
The Babadook: Jennifer Kent on Her Savage Domestic Fairy Tale
Patterns in Poor Parenting: The Babadook and Mommy
“The More You Deny Me, the Stronger I’ll Get”: The Babadook, Mothers, and Mental Illness
The Babadook and the Horrors of Motherhood
The Fits: A Coming-of-Age Story about Belonging and Identity
Male Mask, Female Voice: The Noir of Ida Lupino
9 Pretty Great Lesbian Vampire Movies
Kathyrn Bigelow’s Near Dark: Busting Stereotypes and Drawing Blood
A Girl Walks Home Alone at Night and Scares Us
Feminist Fangs: The Activist Symbolism of Violent Vampire Women


Laura Shamas is a writer, myth lover, and a film consultant. For more of her writing on the topic of female trios: We Three: The Mythology of Shakespeare’s Weird Sisters. Her website is LauraShamas.com.

Bi Erasure in Film and TV: The Difficulty of Representing Bisexual People On-Screen

As frustrating as our erasure and stereotyping is, however, I’d like to go beyond the question of “good” and “bad” representations of bisexual characters to ask this: exactly what it is about bisexuality which makes it so hard to represent on-screen? And why, when bisexuality is visible, is it so likely to collapse back into dominant stereotypes of bisexuality as either promiscuous or merely a phase?

How to Get Away with Murder

This guest post written by Amy Davis appears as part of our theme week on Bisexual Representation.


Positive and complex representations of bisexual and pansexual characters on-screen are so few and far between that film critics discussing bisexual representation are often left lamenting our erasure, or – on the rare occasions we are represented – our stereotyping and demonization.

In the 100 top-grossing domestic films in the U.S. in 2015, out of 4,370 characters (speaking or named), only 32 characters or .7% were LGBT, and only 5 of those characters were bisexual, according to USC Annenberg. According to GLAAD, 4% of regular characters on primetime broadcast television series are LGBT characters. Of the 271 LGBT characters (regular and recurring) on primetime, cable, and streaming television series, 76 or 28% are bisexual. According to Stonewall’s report on the representation of LGB people (unfortunately they did not include statistics on trans characters) on television series watched by young people in the U.K., in over 126 hours of programming, bisexual people were portrayed for just 5 minutes and 9 seconds, compared to 4 hours and 24 minutes for gay men, and 42 minutes for lesbian women.

When we do appear on-screen, bisexuality is often used to indicate hypersexuality, such as Bo from Lost Girl and Doctor Frank-N-Furter from The Rocky Horror Picture Show. At its most extreme depictions of reinforcing biphobic tropes, the character’s bisexuality is also used to code “evil” or “dangerous” or “murderous,” using their (hyper)sexuality as a method of manipulation and control, for instance Sharon Stone’s character in the erotic thriller Basic Instinct.

Basic Instinct

As frustrating as our erasure and stereotyping is, however, I’d like to go beyond the question of “good” and “bad” representations of bisexual characters to ask this: exactly what it is about bisexuality which makes it so hard to represent on-screen? And why, when bisexuality is visible, is it so likely to collapse back into dominant stereotypes of bisexuality as either promiscuous or merely a phase?

Narrative film and television, with its emphasis on conflict and resolution, is poorly equipped to represent bisexuality. The committed, monogamous couple continues to represent the pinnacle of romantic fulfillment in contemporary Western culture. As such the familiar romantic plot in narrative film and television involves some kind of conflict – usually an erotic triangle – which is resolved when the protagonist makes a choice between potential suitors and becomes part of a couple (see, honestly, any rom-com ever made). Within this format then, bisexuality can often only be a disturbance to the status quo. In 2010 comedy-drama The Kids Are All Right, for example, the lesbian relationship between Jules (Julianne Moore) and Nic (Annette Bening) is disrupted when Jules begins an affair with Paul (Mark Ruffalo), the sperm donor of their children. Throughout the film, Jules identifies as a lesbian, never declaring she’s bisexual or questioning her sexuality. So long as Jules’ infidelity persists, bisexuality has a spectral presence in the film. The narrative conflict presented by bisexuality/infidelity is resolved, however, when Jules ends the affair and the lesbian/monogamous status quo is restored. In the final scene, Jules and Nic are shown smiling at each other and holding hands, the threat of Jules’ bisexuality effectively repudiated. At best, bisexuality is depicted in The Kids Are Alright as a temporary phase, at worst, as non-existent; a mere moment of weakness within an overarching narrative of monogamous lesbian couplehood.

The Kids Are All Right

Of course the widespread misconception of bisexual desire as triangulated and therefore always split between two object choices is demonstrably false. Many bi spectrum individuals see themselves as attracted to people rather than genders and do not feel unfulfilled when they are in a relationship with a person of a particular gender. What’s more, many queer people reject the notion of the gender binary altogether, having relationships with people all over the gender spectrum, including genderqueer and non-binary people. Nonetheless, the notion that gender is binary and the overwhelming importance placed on (binary) gender as object choice in our society means that bisexuality is inevitably viewed as dichotomous desire within our society. In The Kids Are All Right, and numerous other films with bi potential, bisexuality then gets mischaracterized as an unstable, dichotomous desire which must be subsumed back into the monogamous, monosexual (straight or gay) status quo.

But to understand the mechanisms through which this occurs, it is necessary to understand the dominant logic of monogamy. In its most perfect and pure form, a narrative of monogamy involves the notion that there is one true partner for everyone. The truth for many of us, however, is that we have several romantic relationships and sometimes even several marriages in the course of our lives, which is described as “serial monogamy.”. For the logic of the “soul mate” to work alongside the realities of serial monogamy, however, is it necessary to de-emphasize the importance of past relationships or disregard them as mere mistakes on the road to finding one’s eventual life partner (“I thought I was in love but I didn’t know what love was”).

Within this dominant paradigm of monogamy, depictions of characters who have serial, monogamous relationships with men and women are rarely read as bisexual since their past relationships (with a particular gender) are dismissed as not meaningful. A classic example of this is Willow (Alyson Hannigan) in Buffy the Vampire Slayer, who is depicted as straight for the first few seasons, during which time she has a relationship with boyfriend Oz (Seth Green), and upon entering a relationship with Tara (Amber Benson) is subsequently depicted as a lesbian. Her past relationships with and interest in men becomes re-written as “not real” (or not as as “real” as her newfound lesbian love) and thus any potential bisexuality is erased.

Buffy the Vampire Slayer

Too often bisexual visibility requires individuals to trace relationship histories which subvert the dominant ideals of monogamy, even if they themselves are consistently monogamous. Alan Cumming, actor and bi advocate, said in an interview on NPR’s Fresh Air in 2014:

“I used to be married to a woman. Before that I had had a relationship with a man. I then had another relationship with a woman, and I since then have had relationships with men. I still would define myself as bisexual partly because that’s how I feel but also because I think it’s important to — I think sexuality in this country especially is seen as a very black and white thing, and I think we should encourage the gray. You know?”

I was struck, reading this quote, by just how familiar this form of bisexual storytelling is. I’ve told a version of this story myself when talking about my bisexuality, and heard it from friends and strangers alike. It’s a story designed to make one’s bisexuality visible and legitimate with full awareness that it could slip through the cracks, becoming subsumed into heterosexuality or homosexuality, at any moment. Cumming is all too aware that his expression of desire for men and women is insufficient in itself to make his bisexuality visible, and that in the context of his marriage to a man his “mere” desire could be easily dismissed to create a coherent homosexuality. His bisexual narrative instead involves emphasizing the importance of his past relationships and marriage, describing them alongside his current relationship and implying that while they are not current they are nonetheless still meaningful in his sexual identity.

Further, Cumming’s narrative involves relationships with men and women which are dispersed throughout time, rather than a series of relationships with women followed by a series of relationships with men, which could be easily subsumed into a gay (rather than bi) “coming out” narrative similar to Willow’s plotline. And although none of these relationships are depicted as non-monogamous in themselves, Cumming’s narrative disrupts the “one true love” logic of monogamy at the same time as making his bisexuality visible over time. In making explicit reference to his past relationships as significant to his current sexuality, Cummings refuses to be dismissed, revised, or excluded by monogamy’s “one true love” narrative or bi erasure.

How to Get Away with Murder

Similar disruptions accompany other moments of bisexual visibility in film and television. How to Get Away with Murder, for example, successfully depicts Annalise Keating’s (Viola Davis) character as bisexual or pansexual by bringing a past relationship into the present. In the course of season one, Annalise’s love interests are male. However, early in season two, it is revealed that she had a relationship with law school classmate Eve Rothlo (Famke Janssen) and the two briefly rekindle their relationship in the course of working together.

Given the dominant ideals of monogamy, had it merely been revealed that Annalise had a college relationship with a woman, it would have been too easy for audiences to dismiss her past relationship in order to reinscribe a current straight identity. On the other hand, had she kissed a previously unknown woman, audiences would likely have read it as a loose erotic triangle – involving the woman and on-again-off-again boyfriend, Detective Nate Lahey (Billy Brown) – probably requiring resolution into a straight or lesbian identity. However, Annalise’s sexual and emotional intimacy with Eve in the present avoids the bisexuality-as-narrative-disruption trope and instead functions to draw our attention to the importance of Annalise’s historic relationship with Eve. The previous relationship cannot (and should not) therefore be easily dismissed as a “phase,” simultaneously disrupting the logic of monogamy which relegate previous relationships to the past only and allowing Annalise to remain visible as a bi character.

As bisexual people, we get tired of the persistent association between bisexuality and non-monogamy, demonstrated through popular stereotypes which position us as promiscuous, confused, dangerous, greedy, deceptive, cheaters, and unable to commit. A familiar response to this charge is the reminder that, like straight and gay/lesbian people, bisexual people can be (and are) both monogamous and non-monogamous. While this refutes the myth that bisexual people are necessarily non-monogamous, it does little to explain how the association between bisexuality and non-monogamy emerged in the first place. And more importantly for our representation on-screen, the ways in which dominant narratives of monogamy create the conditions of both our erasure and our visibility.


See also at Bitch Flicks:

Buffy the Vampire Slayer and Bisexual Representation
Is Buffy the Vampire Slayer‘s Willow Rosenberg a Lesbian or Bisexual?

Exploring Bisexual Tension in Buffy the Vampire Slayer

Buffy the Vampire Slayer
: Joss Whedon’s Binary Excludes Bisexuality
LGBTQ Week: The Kids Are All Right
How to Get Away with Murder
Is Everything “That” New York Times Review Said It Is
How to Get Away with Dynamic Black Women Leads


Amy Davis is currently completing a PhD on bisexual erasure at the University of Wollongong. Amy is interested in feminism, queer and trans politics, animal rights, law, ethics and, most importantly, cats.

‘Buffy the Vampire Slayer’ and Bisexual Representation

But the clearest example of the Buffyverse’s discomfort with bisexuality, in my opinion, appears in the character of Faith Lehane. … Despite what was at the time a groundbreaking portrayal of a loving lesbian relationship, ‘Buffy the Vampire Slayer’ still had many issues in its messaging surrounding queer sexualities, in particular bisexuality. In my opinion, a few material changes could have gone a long way in removing at least some of this negative messaging.

Buffy the Vampire Slayer

This guest post written by Lisa Ward appears as part of our theme week on Bisexual Representation.


When Buffy the Vampire Slayer first aired, it was considered to be a groundbreaking, feminist television show. Its nuanced portrayals of girls and women stood out in a genre where girls and women were generally portrayed as one-dimensional victims, not three-dimensional heroes (and villains). And for a generation of young people (myself included), this representation was vital and growing up with Buffy had a lasting positive impact on their lives.

However, from the perspective of intersectional feminist criticism, the series was far from unproblematic: its portrayals of people of color and in particular, women of color, were sparse, generally poorly handled, and all too often ended in untimely death; many of the underlying attitudes the show reinforced with regards to sexuality, in particular female sexuality, were deeply troubling; mental illness was portrayed in a very stigmatizing way (despite, in my opinion, Buffy (Sarah Michelle Gellar)’s Season 6 arc with depression being handled fairly well); and the show sends a very mixed message regarding its gay, lesbian, and bisexual characters.

It is this final topic — bisexuality and bisexual characters — that I want to explore. While bisexuality is also inclusive of people outside of the gender binary, I will be primarily using the term bisexual, rather than related terms, such as pansexual, as the Buffyverse does not seem to recognize the existence of more than two genders (except perhaps in its non-humanoid characters).

Willow Rosenberg

A piece on bisexuality in the Buffyverse cannot be written without discussing Willow Rosenberg.

Buffy the Vampire Slayer

There is a lot of debate from Buffy the Vampire Slayer fans on whether Willow (Alyson Hannigan)’s character counts as a triumphant case of lesbian representation (at least until Tara’s murder which fulfills the classic Bury Your Gays trope and facilitates Willow’s, admittedly temporary, jump into the Psycho Lesbian trope), a sad case of bisexual erasure, or a nuanced example of sexual fluidity. I can see merits in all of these arguments.

Willow was deeply attracted to and formed physical relationships with men before meeting Tara (Amber Benson) and coming out as a lesbian. Even after coming out, Willow goes on to make comments that imply an ongoing attraction to men as well as women — for example, she describes both Dracula (Rudolf Martin) and Giles (Anthony Head) as “sexy” during Season 4. And Willow’s vampire self, as seen in “Doppelgangland” is quite clearly openly bisexual, making sexual overtures towards both men and women (and her own alternate universe self, because she is a Depraved Bisexual trope – a trope Buffy the Vampire Slayer has a very damaging relationship with indeed). It is these plot points that tend to lead to accusations of bisexual erasure for the character of Willow Rosenberg.

However, as is rightly pointed out by those who disagree, there are several in-universe of Watsonian explanations available for these plot points. For example, sexual identity is about more than just sexual attraction. It is known that many people who identify as straight have had same-sex fantasies or experiences, and for some, do not see these fantasies or experiences as changing their fundamental heterosexual identity. The same can apply for those who identify as gay or lesbian. Being queer is strongly correlated with behavior and attraction (as well as self-identification), but not strictly defined by these things. This explanation allows us to interpret Willow as a nuanced portrayal of a lesbian woman, not an erased bisexual woman.

Another in-universe explanation for Willow’s characterization is that sexuality is fluid and sexual identity can change over time. It’s not unusual for someone to identify as straight throughout their teen years and come to realize that they are queer later in life. Willow Rosenberg could be a nuanced example of this true to life scenario. Not everyone realizes their sexuality as a teen or even a young adult, and sexual fluidity is a perfectly acceptable explanation for her character.

Personally, I like both of these in-universe explanations. Sexual identity is complex and nuanced; if we explore Willow’s character from a real-world perspective, then it’s perfectly acceptable to say that she provides a realistic representation of a complex lesbian woman who at one point in her life identified as straight.

However, when we explore the character of Willow through an out-of-universe or Doylist lens, looking at the Buffyverse as a whole and how the writers choose to represent bisexuality in other characters, the accusations of bi erasure in the case of Willow gain a lot of validity.

Bisexuality and Evil in the Buffyverse

From the outset, bisexuality is regularly associated with evil in the Buffyverse.

Often one of the key signifiers that a human has been turned into a vampire is sudden hypersexual — and frequently bisexual — behavior. This is particularly true for female vampires, who quite often fit the Depraved Bisexual archetype.

Buffy the Vampire Slayer

Some key examples include, of course, vampire Willow — who aggressively flirts with human Willow, including groping and licking, while maintaining her hypersexual relationship with vamp Xander (Nicholas Brendon) — and Angel (David Boreanaz) and Spike (James Marsters)’s lovers Darla (Julie Benz) and Drusilla (Juliet Landau) — who, in a flashback scene, are shown in their underwear discussing a shared sexual encounter followed by bathing together and implied oral sex.

For male vampires, this is less explicit — most likely due to taboos concerning sexual behavior between two men on-screen versus sexual behavior between two women. On-screen, male characters’ sexuality tends to become more overtly predatory towards women in order to signal their change from good (human) to evil (vamp), but nonetheless we also get allusions to off-screen bisexual behavior. For example, Spike confirms he and Angel have slept together saying, “Angelus and I were never intimate, unless you count that one time…” Angel expresses a mutual interest claiming, “I love the ladies, but lately I’ve been wondering what it would be like, to share the slaughter of innocents with another man. You don’t think that makes me some kind of a deviant do you?”

Other evil characters are often portrayed as both bisexual and/or hypersexual as shorthand for evil, bad, or wrong throughout the series. Some examples include: Glory (Clare Kramer) licking Tara’s hand before mind-raping her and flirting with Dawn (Michelle Trachtenberg) before bleeding her; Ethan Rayne (Robin Sachs)’s sexually charged dialogue with Giles (a relationship which writer/producer Jane Espenson confirmed did take place in their younger, “dark magic” days); Andrew (Tom Lenk)’s ambiguous attractions expressed towards men such as Warren (Adam Busch), Jonathan, and Spike, and women such as Buffy, Anya (Emma Caulfield), and a woman at a bar; and Forrest (Leonard Roberts)’s angry, possessive behavior towards Riley (Mark Blucas) and unreasonable jealousy of Buffy, even though he finds her “so hot.”

But the clearest example of the Buffyverse’s discomfort with bisexuality, in my opinion, appears in the character of Faith Lehane.

Faith Lehane

Despite never actually being referred to as bisexual or sharing any openly sexual moments with any women on-screen, many Buffy the Vampire Slayer fans consider Faith (Eliza Dushku) to be a bisexual woman who falls in unrequited love with Buffy. Personally, I think there is subtext in the television series that supports this view (and writer/producer Jane Espenson, writer/producer Doug Petrie, creator Joss Whedon, and actor Eliza Dushku all agree); this qualifies as both queerbaiting and bisexual erasure, all while playing into the Depraved Bisexual and Psycho Lesbian tropes.

Buffy the Vampire Slayer

Faith is, in the words of Andrew, “the dark slayer” and is supposed to represent a counterpart to Buffy’s lighter, more conservative nature. This means that, unlike Buffy, she is overtly sexual and open about her desires — and later, after her switch to the dark side, she becomes unacceptably sexually predatory.

When she first appears, it seems like Faith’s approach to sexuality might be positive – in fact, Faith’s pronouncement that slaying always makes her hungry and horny results in the other characters covertly shaming Buffy for being so repressed when she claims in return that sometimes slaying makes her “crave a non-fat yogurt afterwards.” However, as the series progresses, it’s made clear that Faith is a bad influence, and by the time she joins the forces of evil, Faith is slut-shamed by the main characters on a regular basis.

When Faith and Buffy first meet, there is a lot of tension between them, with Buffy in particular feeling threatened by Faith. But as their relationship progresses, this tension moves from rivalry into something more romantic in nature.

All of this culminates in what I would describe as the three key points in Faith’s character arc: Season 3’s “Bad Girls,” Season 4’s “Yesterday’s Girl / Who Are You,” and Season 7’s “Dirty Girls.”

Buffy the Vampire Slayer

In “Bad Girls” (an episode title that tells us a lot about the show’s attitude to Faith’s “deviant behavior”), the chemistry between Buffy and Faith reaches its climax. Faith is set up as “seducing” Buffy into her way of thinking and, despite herself, Buffy responds. The sexual tension between them is sizzling… until everything goes wrong, of course. Faith accidentally kills a man and doesn’t trust Buffy to protect her from the harsh punishment she knows will follow. Thus begins Faith’s descent into evil.

After this, Faith and Buffy behave more like scorned exes than nemeses (“Is that how you say the word?”) until their final showdown (which mirrors the previous season’s showdown with ex-turned-evil, Angel) where Buffy puts Faith in a coma.

Faith awakens from her coma in Season 4’s “Yesterday’s Girl / Who Are You,” and again, acts like a scorned lover when she finds out Buffy has “moved on” from her, grabbing her chance to finally possess Buffy, quite literally, by stealing her body using a body-swap spell. However, she discovers that even total possession of Buffy cannot heal the pain of her rejection. Faith leaves at the end of this episode to seek redemption and does not return to Buffy the Vampire Slayer (although she does appear on Angel) until Season 7’s “Dirty Girls” (another interesting name choice for an episode focused on the return of Faith).

In “Dirty Girls,” we meet a reformed Faith, whose new-found maturity is almost immediately tested by a barb to her sorest spot – another rejection from Buffy, who failed to warn her that there’s a new evil afoot that specifically targets slayers. But Faith rises above and we start to believe that perhaps she has managed to move on. We even get to see her turn down an opportunity that the old Faith would never have been able to resist – a chance to try to seduce Buffy’s love interest (Spike). The audience gets to marvel at reformed Faith’s growth and maturity as a character, that is, until she utters this seemingly throwaway line, “I just spent a good stretch of time locked away with a mess of female-types. Kinda had my fill.”

The unfortunate implication becomes that Faith has quite literally “straightened out.” Faith no longer has “deviant” bisexual urges; Faith is no longer a “dirty girl”; Faith has reformed.

Conclusion

Despite what was at the time a groundbreaking portrayal of a loving lesbian relationship, Buffy the Vampire Slayer still had many issues in its messaging surrounding queer sexualities, in particular bisexuality. In my opinion, a few material changes could have gone a long way in removing at least some of this negative messaging.

The first crucial step would have been to remove the show’s tendency to use bisexuality as a shorthand for evil. The second step would have been to introduce some positive examples of bisexual people who fight on the side of good – here, the idea of Willow’s character identifying as bisexual (while Tara and Kennedy still identify as exclusively lesbian) feels like a hugely missed opportunity. However, this character wouldn’t necessarily have to be Willow. There were plenty of opportunities for other bisexual characters, male and female, within the show’s seven season run. And finally, bringing Faith’s sexuality and unrequited love arc from subtext to text, with the proviso that when she reforms, it’s not because she’s no longer bisexual, would work well, provided it wasn’t set to a backdrop that codes bisexuality as depraved. With better representation of bisexuality in the Buffyverse generally, Faith’s arc would be the story of an individual who happens to be bisexual, not a classic Depraved Bisexual stereotype.


See also at Bitch Flicks:

Is Buffy the Vampire Slayer‘s Willow Rosenberg a Lesbian or Bisexual?
Exploring Bisexual Tension in Buffy the Vampire Slayer

Buffy the Vampire Slayer
: Joss Whedon’s Binary Excludes Bisexuality
Buffy the Vampire Slayer: Willow Rosenberg: Geek, Interrupted
Buffy the Vampire Slayer and the Humanization of the Superheroine


Lisa Ward is a Faith fangirl who works in PR, writes songs, and lives on a wind-blasted island in the North Sea. You can follow her on Facebook, Twitter, Instagram and a bunch of other places she’s probably forgotten about as @sheltielisa.

‘Supernatural’s Scariest Monster: Bisexual Erasure

I won’t spend too much time trying to convince you that one of the main characters, Dean Winchester (Jensen Ackles), is bisexual — or would be, if the writers and producers would allow him to be — and that the show is queerbaiting. … What I am arguing is that queer people do not need a character’s sexuality to be canonized in order to identify with that character and recognize literary tropes that are generally used to align characters with queerness.

Supernatural

This guest post written by Hannah Johnson appears as part of our theme week on Bisexual Representation.


Discussions around queerbaiting on the TV series Supernatural have brought up some interesting, often controversial questions. Many of them have been asked before, and will be asked again. At what point does canonical evidence for a character’s queerness outweigh the writers’ and creators’ denial? Does subtext count as canonical evidence? Is subtextual queerness better than no queerness at all? Do the writers’ intentions matter, and if so, to what extent?

I won’t spend too much time trying to convince you that one of the main characters, Dean Winchester (Jensen Ackles), is bisexual — or would be, if the writers and producers would allow him to be — and that the show is queerbaiting. I’m not arguing that Dean Winchester counts as representation at this point. Queerbaiting absolutely does not count as representation for marginalized sexual orientations. What I am arguing is that queer people do not need a character’s sexuality to be canonized in order to identify with that character and recognize literary tropes that are generally used to align characters with queerness. In other words, just because other people – writers, producers, network executives, and other fans – aren’t acknowledging it, doesn’t mean we don’t know it’s there.

There have already been several articles written about the show’s queerbaiting tendencies, including from TV Guide and The Advocate. There is also a blog dedicated to dismantling faulty arguments against Bi Dean, entitled Arguments Against Bi Dean Are Bad, complete with sections on the most common fallacies. Every time a new episode of Supernatural airs, Tumblr is flooded with blog posts detailing the new evidence for Dean’s queerness, as well as replies arguing that said evidence is just a misinterpretation. It’s an ongoing battle, one that often causes a wide rift in the Supernatural fandom.

Supernatural

Emerging from this discourse are lists of events, interactions, facial expressions, wardrobe details, and other parts of canon that are compiled in order to prove or disprove Dean’s heterosexuality. But what’s fascinating – and infuriating – is watching again and again as the “straight” evidence list fills up with Dean’s interactions with women. “How can you deny how much Dean loves chicks?” people demand to know. This kind of thinking is based on the false assumptions that a man who “loves chicks” is inherently unqueer, that in order to be a queer man, one must prefer other men, and not show attraction to women, or else demonstrate a “50/50” attraction to men and women. The whole premise of Dean being bi is most often rejected based on a misunderstanding and/or ignorance about what it means to be bisexual.

The kind of queerbaiting that happens on Supernatural would not be so effective if it weren’t for the invisibility of bisexuality. In a way, the show takes advantage of bisexual erasure and uses it as fuel for the queerbaiting fire. Dean can throw out an endless barrage of queer signals, but as long as he also makes a comment about a woman being attractive, a large portion of the show’s audience can hold onto the illusion of his straightness, largely due to their lack of understanding about how bisexuality works. This creates an environment in which queerbaiting thrives.

Supernatural

There is also the common assumption that if Dean were to be bisexual in canon, and were to have a relationship with another male character, it would somehow make the show fundamentally different. Some fans seem to think that male bisexuality – or male queerness in general – is aligned with femininity, and that if Supernatural had a bi main character, it would have to ditch its gore, muscle cars, and classic rock in exchange for sappy, romantic, soap opera drama. That’s just not true. And it reveals a lot about the misogynistic, homophobic, and biphobic beliefs of many of the fans.

Some fans claim that people who support the canonization of Bi Dean are only in it for the sake of shipping – the desire for characters to be in a relationship. Sometimes there is even the accusation that they are all a bunch of lonely, horny women who fetishize queer men and just want to see two attractive men kiss on television. While there is certainly a valuable discussion to be had about the fetishization of queer men in fandom, this particular accusation against people who think Dean Winchester is bi surfaces again and again, even when the people in question are bisexual themselves. Many Bi Dean advocates – perhaps even a majority – identify as queer, and want Dean’s queer sexuality to be confirmed in canon because they see something of themselves in his character. It becomes a sort of bisexual erasure to silence that, or to assume that proponents of Bi Dean are always straight women.

Supernatural

As many Bi Dean advocates will tell you, at times watching Supernatural feels like being in a dysfunctional relationship. And that’s the nature of queerbaiting. They reel you in, tease you, drop hints, and convince you that it’s finally going to happen. Then they put an obnoxious one-liner in the script that reaffirms the character’s heterosexuality, or one of the writers sends out a tweet saying that the fans are misinterpreting things. Essentially, they gaslight you. They make you question whether or not your identification with this character and your reading of their sexuality – based on actual, textual evidence – is valid.

Dean Winchester is one of the heroes of Supernatural. He is a deeply complex, flawed, multidimensional character who rescues people from monsters and saves the world on a regular basis. It would be incredibly meaningful for bisexual people to see that kind of representation. After all, there are relatively few representations of bisexuality on television, particularly of bisexual men. But with season 12 of the series premiering next month, many fans are asking, “Is Dean ever going to come out of the closet?”


See also at Bitch Flicks:

Not Exactly the New Buffy: The Many Failings of Supernatural


Hannah Johnson is a bisexual activist currently pursuing her MFA in Poetry at Mills College. Her writing has been featured in Bi Women Quarterly, Selfish Magazine, The Journal of Bisexuality, and The Minetta Review. She is the co-moderator for the Non-Mono Perspective, a blog for people with non-monosexual identities.

‘Jennifer’s Body’ and Bisexuality

We don’t have direct evidence of how Jennifer or Needy would describe their sexual orientations, but ‘Jennifer’s Body’ works as a depiction of the relationship between two young bisexual women. If nothing else, it subverts expectations around gender and sexuality in horror films. … Even when Jennifer and Needy resort to physical violence with each other, their conflict has an erotic, and even romantic, subtext.

Jennifer's Body

This guest post written by Tessa Racked appears as part of our theme week on Bisexual Representation. | Spoilers ahead.


While the feminist merits of the 2009 horror film Jennifer’s Body remain up for debate, there is no denying that it is a standout in its genre for being female-centric. Directed by Karyn Kusama and written by Diablo Cody, Jennifer’s Body follows the story of Jennifer Check (Megan Fox) and Anita “Needy” Lesnicky (Amanda Seyfried), two teenage girls from a small town whose troubled friendship is shaken up when Jennifer is turned into a demon who must feed on human flesh. The film revels in Jennifer’s seduction and consumption of boys, but it simultaneously gives importance to the conflict between her and Needy. The film throws many heteronormative assumptions made by the audience into doubt. Jennifer isn’t afraid to talk about or act on her desire to have sex with men, but the most important relationship in her life is with Needy, and that relationship is eroticized at some key moments, including Jennifer referencing how they used to “play boyfriend-girlfriend.”

In a 2009 interview with The New York Times, Megan Fox describes Jennifer as a “cannibalistic lesbian cheerleader.” We don’t have direct evidence of how Jennifer or Needy would describe their sexual orientations, but Jennifer’s Body works as a depiction of the relationship between two young bisexual women.

If nothing else, Jennifer’s Body subverts expectations around gender and sexuality in horror films. Sexually active young women commonly meet their fates early on at the hands of the antagonist while their innocent/virginal counterparts survive. But as Gaayathri Nair observes in her article “Does Jennifer’s Body Turn the Possession Genre on Its Head?,” “Jennifer’s lack of purity saves her. The fact that she is not actually a virgin means that she gets a second shot at life.” Not only is she more than fodder for the sake of building tension, Jennifer becomes the most powerful character in the film, as Needy goes from her sidekick to her nemesis. Instead of being fueled by revenge or menace, Jennifer’s love/hate relationship with Needy is the driving force behind Jennifer’s Body. A competitive tension exists between their relationship and how they relate to the male characters that suggests an equal emotional, and even erotic, importance to their connection to each other.

Jennifer's Body

When Needy introduces us to the setting of Devil’s Kettle High School, we see a scene of her watching Jennifer performing with the flag team from the bleachers. The setting and camera work —  alternating between and slowly pushing in on Jennifer and Needy — acts as a visual homage to the cheerleader routine sequence from American Beauty. However, instead of emphasizing voyeurism and fantasy, as in the American Beauty scene, we see Jennifer and Needy smiling and waving, connected and mutually happy to see each other. Any potential voyeurism is also undermined by a classmate sitting behind Needy, who describes her relationship with Jennifer as “totally lesbi-gay.” The depth of the two girls’ connection reveals itself to be borderline supernatural even before the occult aspects of the film are introduced, when Needy senses Jennifer’s arrival to her house before we hear her at the door. “That’s fucking weird,” Needy’s boyfriend Chip (Johnny Simmons) comments.

When Jennifer becomes a demon, her bizarre behavior (including the murders) strains Needy’s love for her, but also intensifies their connection. The one actual sex scene in the film, between Needy and Chip, is cross-cut with Jennifer killing and eating Colin (Kyle Gallner). Not only does this equate Jennifer’s consumption of a male body with the more conventional eroticism of Needy and Chip having sex because they love each other, but the two scenes blend together as Needy has visions of blood seeping through her ceiling, and a demonic Jennifer standing over a previous victim. “I need you hopeless,” Jennifer growls at her prey, as Needy begins to whisper “hopeless” over and over, without seeming to know why. Even when trying to satisfy their hunger or connect with someone else, they can’t separate from each other.

Jennifer poses a threat to the young men of Devil’s Kettle, but Jennifer’s Body pushes male characters to the side, relegating them to tropes often embodied by women or other historically marginalized groups. In the beginning of the film, Jennifer refers to men as “morsels;” even before she literally eats them, she views men who she wants to sleep with as disposable objects for her consumption. Roman (Chris Pratt), Jonas (Josh Emerson), Ahmet (Aman Johal), and Colin are Jennifer’s prey, brought into her story so that she can exercise power and prestige both before she becomes a demon (Roman is a police academy cadet, which Jennifer claims gives her legal immunity) and after (she feeds on classmates Ahmet, Jonas, and Colin to replenish her powers). In the extended cut, Needy tries to reason with Jennifer, stating that they need to look for a cure so she can stop “killing people.” “No, I’m killing boys,” Jennifer responds, “Boys are placeholders. They come and they go.” Where characters who wield threatening magic in horror films are usually from marginalized groups — for example, the stereotype of a Romani woman cursing someone — Jennifer’s Body has Low Shoulder, the good-looking, white, male indie rock band who turn Jennifer into a demon as a side-effect of their quest to be “rich and awesome like that guy from Maroon 5.” And then there’s Chip, who takes on the role of the dutiful if clueless partner who needs saving from the supernatural threat in the third act.

Jennifer's Body

If Jennifer were purely a stereotypical bisexual seductress sprung from a heteropatriarchal imagination, she would use erotic interaction between herself and Needy as an accessory to appear more attractive to the male gaze. Instead, Jennifer performs heterosexuality to get a response from Needy. Jennifer agrees to go on a date with Colin after Needy says that she thinks he’s cool, and threatens Needy by stating that she finds Chip attractive, intimating that she is going to fuck, kill, and eat him. In a role that is often filled by an attractive female character, Chip becomes a battleground between Jennifer and Needy.

Jennifer, Needy, and Chip’s dynamic allows space in the film for sexual attraction between characters of both same and other genders. If the film were to go with heteronormative expectations, Jennifer and Needy would be vying with each other for Chip’s affections. Rather, Jennifer and Chip are vying with each other for Needy’s time and attention.

Jennifer and Needy have been best friends since early childhood (“sandbox love,” as Needy calls it), and Jennifer doesn’t have much of an interest in supporting her friend’s romantic relationship. In the first conversation we see between them, Jennifer convinces Needy to ditch Chip and go to Low Shoulder’s show with her. In the next scene, Needy gets dressed to meet Jennifer’s specifications (“I could show my stomach but never my cleavage. Tits were her trademark.”), while Chip sullenly criticizes the low cut of her jeans from the background. Jennifer asks if they’ve been “fucking,” to which Needy giggles and calls her “gross.” Jennifer then indulges in some gloating as the two girls leave together. “You’re just jello because you’re not invited…” she tells Chip, “You’re lime green jello and you can’t even admit it to yourself.” “Stop kidnapping my girlfriend,” Chip responds helplessly. Chip’s insecurity about his standing with Needy is his Achilles heel. Jennifer isn’t able to seduce him as easily as Jonas or Colin, but she is able to lower his defenses by telling him that Needy cheated on him.

Jennifer's Body

Jennifer sees the female body as a weapon. She tells Needy that her breasts are “like smart bombs: point them in the right direction and shit gets real.” Jennifer receives an array of powers when she comes back as a succubus, but also becomes more aggressive, both sexually and overall. She makes rude, callous comments about the Melody Lane Fire and its victims; she uses her beauty and sexuality to lure her victims into secluded areas where she can kill and eat them. It would only make sense that she would use her body as a weapon against Needy once the conflict between them surfaces. And the conflict between them is definitely eroticized, but their preexisting close relationship adds a layer of depth to the violence that is not present when Jennifer hunts her prey.

After resurrecting as a succubus, Jennifer shows up at Needy’s house, covered in blood but smiling at her friend (albeit creepily). I imagine that being sacrificed to the devil and coming back to earth as a demon would leave one a little punch-drunk, but considering that Jennifer recounts later that “[she] woke up and [she] found her way back to [Needy],” it could be a smile of relief to see her friend. She pushes Needy against a wall and nips at her neck, both alluring and terrifying. After she eats Colin, Jennifer turns up in Needy’s bed (literally) and tries to seduce her. Although Needy stops her, the scene is shot quite differently from Jennifer’s seduction of Jonas or Colin, or Needy and Chip’s sex scene. There’s no distracting humor, such as Chip’s inexperience in putting on a condom, or the wild animals that flock to Jennifer’s presence when she’s in seduction mode. Instead of dialogue or soundtrack, the sound cuts out completely. The sequence also includes extreme close-ups of their lips and backs. These factors all give their make out scene a more intimate, sensual tone than their sexual encounters with boys.

Jennifer's Body

Jennifer’s reasons for trying to seduce Needy are never clearly outlined, but given that she had just fed on Colin and is at the height of her powers and confidence, it’s likely that she is reveling in her abilities by exerting control over Needy, or using their interaction as a celebratory indulgence. However, considering that this scene also includes her mentioning that they used to “play boyfriend-girlfriend,” and that Needy is active in their kissing before pushing Jennifer away, we are led to believe that there is some precedent in the two having sexual feelings for each other.

Even when Jennifer and Needy resort to physical violence with each other, their conflict has an erotic, and even romantic, subtext. When Needy tries to save Chip from being eaten, we get an exchange that is the closest the film comes to explicitly identifying either of them as bisexual. When Jennifer threatens to “eat [her] soul and shit it out,” Needy tells her, “I thought you only murdered boys.” “I go both ways,” Jennifer responds. This is a Diablo Cody script, smothered in sarcasm and quips, but given the prevalence of bisexual erasure, at least we have a little text to accompany the subtext.

Jennifer's Body

Their final fight begins with Needy gazing through a bedroom window at Jennifer, reminiscent of a typically masculine fetishistic role of voyeur (and Jennifer’s role of hunter). They grapple with each other in bed: Needy straddles Jennifer, who calls her “butch” for using a box cutter as her weapon. Jennifer begins to use her powers to levitate, but when Needy sees the matching BFF necklace from Jennifer’s neck, she becomes vulnerable for a moment and they fall back to the mattress in an oddly sensual slow-motion shot. It’s only when Needy metaphorically stabs Jennifer through the heart that she gets the opportunity to literally do so as well. But even death can’t separate Jennifer and Needy from each other: Needy’s narration informs us during the denouement that some of Jennifer’s demon powers transferred to her when she was bitten during their final showdown. The end credits document a more powerful, vengeful Needy unleashing a satisfyingly bloody revenge on Low Shoulder.

Jennifer and Needy’s relationship is not a very healthy one, characterized by a power imbalance even before Jennifer gains her demonic abilities. The supernatural forces at play in Jennifer’s Body serve as a metaphor for Jennifer’s narcissism, as well as forcing the tension in their relationship to the surface. But even if their friendship isn’t allowing them to be their best selves, their love for each other proves to be the driving force in the film, giving the audience a level of emotional engagement deeper than a conflict for survival between a human and a force of evil. By giving attention both to what Needy and Jennifer want and pursue out of sexual relationships with boys and delving into the romantic and sexual component of their relationship with each other, the film gives enough space to their emotional lives to depict desire for characters of both same and other genders.

Films are imbued with amazing powers when they delve into female characters beyond the depictions of prey and love interests. In the case of Jennifer’s Body, LGBTQ audience members can see an aspect of themselves reflected on the screen.


See also at Bitch Flicks:

Does Jennifer’s Body Turn the Possession Genre on Its Head?
Jennifer’s Body: The Sexuality of Female Possession and How the Devil Didn’t Need to Make Her Do It
From Ginger Snaps to Jennifer’s Body: The Contamination of Violent Women


Tessa Racked writes about depictions of fat people in cinema at Consistent Panda Bear Shape and displays Diablo Cody-level feats of wit on Twitter @tessa_racked.