Women of Color – Bitch Flicks

Why Skittles’ ‘Bite-Size Horror’ Is the Perfect Metaphor for American Society

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

If you’re anything like me and millions of Americans, you tuned into the Yankees v. Indians ALDS game on Wednesday evening, October 11th. Despite the Yankees’ incredible comeback win, one commercial break might have left you fraught with tension.

Skittles, a brand that’s no stranger to oddball advertising, chose that night to debut the latest in Mars’ #BiteSizeHorror campaign, called “Floor 9.5.”

Skittles TV Commercial, ‘FOX: Bite Size Horror’

Running a full two minutes, instead of the usual 30-second slot reserved for commercials, viewers follow an unnamed female office worker on her way home from the office. Did you watch it? Good.

Because, broken down, frame by frame, the two-minute spot is a microcosm of what it’s like to live in the U.S. today. Here’s how it works: We open on our protagonist (Georgina Campbell, “the first Black actress to win a BAFTA“), a 20-something Black woman. It’s nighttime; she’s on her way home from a long day at the office. The clock strikes midnight.

We get a full-body glimpse of our protagonist, getting into the elevator. She’s carrying a heavy tote bag, and an office-appropriate trench coat. Notable here are her shoes: athletic trainers indicative of commuters everywhere. Judging by her lack of blazer, high heels, or other “power” attire, it’s safe to assume she’s a lower-level corporate denizen. She’s probably ambitious, given that she put in a ridiculously long day, and her exhaustion clearly shows.

Our protagonist steps into the elevator, and we get a good look at her haircut and blouse. Her hair is the kind of bob made popular by Taylor Swift. Her blouse is buttoned to the top button, a common styling choice for young urbanites. You could easily picture her hanging out at Coachella, or having after-work drinks at a hip bar. You can imagine she’s still paying off her student loans, having obtained a degree at a pricey private university in order to land her current job.

The elevator goes haywire, stranding our protagonist onto a Being John Malkovich-ish floor existing between levels 9 and 10. The doors open. A bald white man, dressed in a black suit, faces away from the camera.

“I need your help,” he says in a low voice. “I need your help.”
“What?” asks the protagonist, stepping out of the elevator.

This exchange, although quite basic, is reminiscent of the existing power dynamic between American men and women at work. But let’s go back to what the man is wearing. His suit is considered power attire, and by its formal nature, indicates he’s higher up on the corporate ladder than the protagonist. His baldness indicates that he’s probably older, which typically means he’s higher-ranking. And men are more likely to be promoted at work, and to sit in the C-suite. 30% more likely, in fact.

Keeping all of this in mind, the protagonist gets out of the elevator to help. Because it’s in her nature to do so. And the man directly asks for her help, because it’s in his nature do so, too. Although there are always exceptions to the rule, of course. And these gendered behaviors may be a result of socialization, or socialization in conjunction with nature. Here, she’s trying to help him. She wants to see his face, and understand why he’s here, and why he’s acting so strangely. He asks her to turn around, and she complies. Because, again, she wants to help (and get the hell out of there, too.) But the difference between these two people never becomes more apparent than this frame of their legs, turning in tandem. Her commuter shoes and cropped slacks are in contrast with the man’s suit trousers and highly-polished loafers. Those loafers look expensive, don’t you think?

A study conducted by the University of Zürich found “women were more likely to get a dopamine rush when doing something for others, while men are more likely to do so when they are acting in their own self-interest.” We cut to a wide shot of the man, having successfully convinced the protagonist to turn around, dashing towards the elevator – towards his presumed freedom. “I’m sorry!” he shouts, before the elevator doors close in the protagonist’s face. She’s stranded. And she looks terrified.

Women tend to apologize more than men, although the impetus behind each gender’s mea culpas are quite different. Women say sorry in an attempt to appear more likable, while men will do so in recognition of inconveniencing another. The man, by stranding our protagonist, has certainly inconvenienced her by acting in his own self-interest. That’s an apology well-warranted. And, you have to wonder: why didn’t he grab her hand on his run back to the elevator? Perhaps, even in dire circumstances, white male privilege still reigns.

Our final frame leaves our protagonist where the bald man started. “I need your help,” she says to the next victim: a bespectacled white man in shirt sleeves and a tie. Due to the gender wage gap, which especially impedes Black women and Latina women, he probably earns more money than our protagonist and he may have a higher position, too. And we know that she’s about to have her revenge, perpetuating the cycle on floor 9.5. Or maybe she won’t? Who’s to say the bespectacled man won’t just leave her there, standing still, frozen in perpetuity?

And why is this happening, in this specific office building? What is the purpose? Where is this sort of demonic possession coming from? And what happens to each victim after they screw over their successor?

There are many circumstances, specific to American culture in 2017’s place and time, that allegorize this story. For example:

Why this office building? Well, Americans are working longer hours than ever. Perhaps this is the price you pay for giving your life away to a corporation.
What’s the purpose of this? Americans are scientifically proven to be selfish.
Because of the gender wage gap in the U.S., women are paid 80% of what men make. Black women are paid 63% and Latina women are paid 54% of what white men make.
What happens to each victim? Assuming the elevator returns victims to their normal, 9-to-5 life, it’s not hard to believe they would go about their days with a higher degree of distrust and isolation than before. It’s symptomatic of the divisive political atmosphere permeating the U.S. since the 2016 election.

Director Toby Meakins told AdWeek that the concept of the “loop/hell,” that he and writer Simon Allen collaborated on, is “intended to be a metaphor for modern working life.” Meakins said that they wanted the ad to evoke Black Mirror as well as a “short Kafkaesque nightmare.”

But the “Kakfaesque nightmare” is the reality of social, political, and economic issues affecting society, imprinted on Americans’ collective unconscious. This commercial illustrates how deep the nightmare goes; that inequalities exist in the most dire, uncertain circumstances. And women are suffering the most for it. If our protagonist can’t be saved by her colleagues from an everlasting loop of hell, how can our entire gender at large expect fair, equitable treatment? Like it or not, #BiteSizeHorror is a bite-size slice of the current turbulence in American society.

Lisette Voytko is a freelance journalist living in Brooklyn, New York. Her work has appeared in Thrillist, The Video Game History Foundation, xoJane, Femsplain, and Task & Purpose. Find her on Twitter @lisettevoytko.

‘Queen of Katwe’ Is a Gorgeous, Inspiring Look at a Young Black Life Fully Realized

But at its core lies a story of redemption, cultural pride, feminism, and economics — elements of a young life contending with extraordinary challenges. … ‘Queen of Katwe’ is a mesmerizing story of a life fully realized, a life that’s often overlooked and not given a chance. Its young cast, led by Nalwanga’s nuanced performance, help illuminate layers of humanity resting deep in the “slums” of Uganda, exhibiting talent well beyond their years.

This guest post written by Candice Frederick originally appeared at Reel Talk Online. It appears here as part of our theme week on Women Directors. It is cross-posted with permission.

A few months ago at the Tribeca Film Festival, I had a chance to catch the first episode of the new Roots mini-series on the History Channel (which later became a ratings success), as well as the pre-screening discussion with the actors, including the series lead Malachi Kirby, who marveled over his experience working on the project in Africa. Rarely do big screen depictions of the continent highlight its joy and beauty, he said.

I thought of his statement again recently while watching Queen of Katwe, which tells the true story of a young girl from Uganda who rises to become a chess prodigy amid challenging circumstances. Sean Bobbitt’s radiant photography, capturing the crease in each character’s smile line, the wistful yet determined furrow of their brows, and the movement of their hips as they dance with excitement, combined with the vibrant costumes and gorgeous landscape, immediately invites you into the narrative. That’s because you never feel like you’re watching the typical somber meditation of life in Africa that is relentless and one-dimensional. Rather, you’re watching life in all its shades: joyful, messy, devastating, and triumphant. Powerful.

Based on a remarkable true story, which later became a bestselling book, Queen of Katwe shines a light on the journey of 9-year-old Phiona Mutesi (portrayed by astonishing newcomer Madina Nalwanga), who, lured by the smell of porridge in her nearly depleted belly, stumbled onto a makeshift chess group and defied all the odds to become an international hero.

If this sounds like a quintessential Disney film to you, then you’re half right. Yes, it’s wholesome and finishes on a heartwarming high like many other cherished Disney stories. But at its core lies a story of redemption, cultural pride, feminism, and economics — elements of a young life contending with extraordinary challenges. As one of few girls in war refugee-turned-missionary Robert Katende’s (charmingly played by David Oyelowo) group of budding young chess stars, Phiona’s genius is at first an unwelcome threat against her male counterparts. But with time she was embraced, and was even looked up to, by everyone from her teammates to her firm yet loving single mother (Lupita Nyong’o) and even Katende himself. And years later (the film spans several years of her life, beginning in 2005), when the little Katwe team battles the upper class prep school prodigies when she takes her first ever flight across Uganda, Phiona comes face to face with the realization of how Katwe (and more specifically, the people of Katwe) are regarded–or disregarded–to everyone else. With a fighter’s passion and a fierce yearning to overcome her circumstances, Phiona simultaneously comes of age and transfixes a world of fans — ultimately going on to compete in the 41st Chess Olympiad in 2014.

Queen of Katwe is a mesmerizing story of a life fully realized, a life that’s often overlooked and not given a chance. Its young cast, led by Nalwanga’s nuanced performance, help illuminate layers of humanity resting deep in the “slums” of Uganda, exhibiting talent well beyond their years. Meanwhile, Oyelowo and Nyong’o’s performances temper the film with heart-wrenching emotion. And Mira Nair’s touching portrait of Katwe’s inspiring young queen with a dream is one to remember.

Candice Frederick is an award-winning journalist and the founder of Reel Talk Online, a website devoted to providing honest and often irreverent reviews and commentary about film from a woman’s perspective. Find her on Twitter @ReelTalker.

‘Person of Interest’s Sameen Shaw Stamps Her Place in TV’s Bisexual Landscape

She is a victor, a fighter, and a survivor. Shaw is a queer, neurodivergent, woman of color, and she was allowed to be all of these things without ever being judged or punished for them. Though ‘Person of Interest’ never used the label, and Shaw herself is not likely to ever use such labels, she is unmistakably a bisexual character, and her status as such is treated by the narrative with matter-of-factness, but also with respect and compassion.

This guest post written by Sophie Willard appears as part of our theme week on Bisexual Representation. | Spoilers ahead for all 5 seasons.

Bisexual people are familiar with erasure, vilification, and demonization. We live in a world where most people think Freddie Mercury was gay and Lady Gaga is straight; where Amber Heard’s bisexuality is held to blame for the abuse she suffered from her husband, Johnny Depp. There is an ever-present need for positive bisexual representation within media, be it found in film / book / television characters, pop stars, actors, writers, or other media makers. The continued scarcity of such representation only renders what is out there even more important. Every instance of bisexual representation, intentionally or not, serves to combat misconceptions and dismantle myopic attitudes towards bisexuality. Of course, not every example of bisexual representation is favorable, and certainly there exist characterizations that reinforce toxic stereotypes and a harmful misunderstanding of what it means to be bisexual.

Nonetheless, there is an increasing number of positive portrayals that we can look to for inspiration, comfort, strength, and affirmation. Sameen Shaw of the CBS television series Person of Interest is one of those portrayals. Sameen (more commonly referred to by her surname) is played by Iranian-American actress Sarah Shahi, originally familiar to many queer female fans for her recurring guest role on The L Word. Shahi herself has spoken of her pride in providing representation for lesbian and bisexual fans with her characters, and brought with her to Person of Interest an earnest maturity and an awareness of the struggles faced by members of the LGBTQ community.

Yet, interestingly, when her character was first introduced on the show, there had been no specific intention for her to be queer. Fans are more than familiar with this story, but for those unaware, it’s helpful to first know a little about the character of Shaw. A government operative when she first appears in the show’s second season, Shaw tracked down and killed terrorists. Her partner in these operations, Michael Cole, was carrying out his own off-the-books investigation into a prior mission of theirs, having reservations about the culpability of the target they had killed. When his findings suggest a government cover-up, his and Shaw’s employers decide they must be dealt with — permanently. Cole was killed but Shaw escaped, and — seeking revenge — resumes his investigation. This leads her to a chance meeting that has serious repercussions for the rest of the series. Though she thought she was meeting with Cole’s CIA contact, Veronica Sinclair, Shaw was in fact meeting with a woman who had taken Veronica hostage and interrogated her. This woman was Root (portrayed by Amy Acker), who had already been established within the show as an antagonist to the heroes. Shaw, however, was none the wiser and conversed with who she thought to be Veronica, until Root took her by surprise, tasered her, tied her to a chair, and threatened to burn her with a hot iron. Thus followed a now infamous exchange between the two women:

Shaw: One of the things I left out of my file … I kind of enjoy this sort of thing.
Root: [smiling] I am so glad you said that. I do too.

Both actresses at this point were only guest stars on the show, with the future still uncertain for Shahi’s character in particular. But the chemistry between them when filming this scene proved undeniable, and was picked up on by those writing and producing the show. Though nothing in the script or direction hinted at a sexual tension between the two characters, it nonetheless sparked in that scene, and the foundations of subtext were laid in that moment. Both actresses were subsequently promoted to series regulars, and the writing team took advantage of their chemistry to craft a relationship that forever changed both characters. It was a refreshing decision; few TV series take care to develop relationships that were not originally planned for, particularly those involving queer characters.

Nonetheless, the relationship between Shaw and Root took its time to develop, and was by no means conventional. This was a show that did not prioritize romantic sub-plots or sexual escapades. On Person of Interest, platonic friendships were always regarded with as much importance as romantic and/or sexual relationships. While series lead, John Reese (Jim Caviezel), had lost the woman he loved before the events of the show began, his new employer, Harold Finch (Michael Emerson) was still grappling with the loss of his best friend, Nathan. The way the show portrays their sense of loss and pain is equal — no more weight is given to one personal connection than the other. While over the course of the series, Reese enjoys a casual sexual relationship with a woman they sometimes enlist the help of, Zoe, their rendezvous are only ever hinted at subtextually, with not even a kiss shared between them on-screen.

With this in mind, it is even more remarkable that Root and Shaw’s relationship was allowed to flourish as it did. Certainly there was animosity between them to begin with, and Shaw was eager to exact her revenge for almost being tortured, but Root was clearly quite smitten from early on and soon began to unabashedly flirt with Shaw. For a long time, Shaw would roll her eyes and brush off Root’s advances, though her own attraction to Root could be inferred from the occasional comment. There came a point, however, when Root’s come-ons belied deeper feelings for Shaw, beyond simple attraction. Sameen Shaw, with a self-diagnosed personality disorder, experienced a limited range of emotions, and at a much lower potency than most people. As Root began to express her feelings for Shaw more frequently and honestly, Shaw recognizes that Root would have an expectation for a connection that went beyond the physical. It was something that she thought she could not offer, yet as she later learned, Root appreciates Shaw exactly for who she is.

Though Shaw is unable to express emotionally what Root means to her, she conveys enough through her actions. In the season three finale, when Root embarks on a solo mission into what was deemed the belly of the beast, Shaw cycles into the next state in the middle of a blackout to help her. “Root’s going to get herself killed,” she tells John, though when she eventually catches up with the other woman, she instead tries to suggest that she was worried about the mission more than anything else.

In the show’s fourth season, unspoken words between these two finally bubble up to the surface, and Root tries to convince Shaw that they would be perfect together. Shaw admits that she’s undeniably attracted to Root, but again brushes her off. Moments later, however, she makes the decision to sacrifice herself to save her teammates, and when Root tries to dissuade her, Shaw pulls the other woman in for a brief kiss, partly to give Root some sort of confirmation of her own feelings, partly to distract Root, and no doubt partly for herself. Though her departure from the show was for practical reasons (Shahi was pregnant with twins), Shaw remained alive and Root searched furiously for her whereabouts.

It was not until the fourth episode of the show’s fifth and final season that we were finally gifted with Shaw’s return, in an episode that proved to be not only dark, action-packed, and heart-breaking, but also conveyed to audiences that Shaw truly feels deeply about Root too, despite her inability to express as much. The entire episode places her within a virtual reality simulation crafted by the malevolent Artificial Super Intelligence that held her captive. Within the simulation, Shaw seeks comfort in small ways, despite the simulation mandate to kill her teammates and locate their base of operations. One way she comforts herself is through finding a taxi driver who’s a fellow Persian. Though Shaw’s Persian heritage had been established on the show, and she had spoken before of her mother’s immigration from Iran and early experiences in New York City, the only time that she spoke Farsi was within this simulation. This small interaction seems to speak to a subconscious desire to find something safe and familiar, while feeling an intense pressure to carry out a task she didn’t want to do.

The other way in which she sought comfort within the simulation was to have Root find and rescue her. In the simulation, Root calls her numerous pet names. Root gives Shaw her jacket when Shaw feels cold. Root takes Shaw back to her ‘apartment,’ and though none of it was real, we saw them consummate their relationship — quite explosively. Later in the episode, Shaw ends the simulation by shooting herself in the head, but not before admitting to Root that the other woman was her “safe place,” and that Shaw always thought of her whenever the psychological torture grew too difficult to bear. We learn in the episode’s closing moments, that Shaw had actually undergone 6,741 of these simulations, all with the same outcome: rather than shoot Root and betray her friends, she killed herself every time.

“It was all a dream” is an oft-ridiculed and rather dated trope in storytelling, and certainly had this episode focused on any other character, it would have been a waste of time. But with Sameen Shaw — a character who rarely emotes, who’s difficult to read, and up until this point, had not been especially clear on whether or not Root meant much to her — this episode was invaluable in opening up her mind. It allowed us to see that, yes, Shaw did reciprocate Root’s feelings, certainly just as intensely, even if they were all internalized. After nine months of capture and torture, Shaw longed to be with Root again, to feel safe in her arms.

Root and Shaw were eventually reunited, and though the reunion was sadly short-lived, Root did get a chance to open up to Shaw, and Shaw let her in. They held hands for a brief moment — no doubt the first time Sameen Shaw had ever allowed anybody to hold her hand — and Root shared that what they had between them was good enough for her, and better than anything she had ever hoped to experience in life.

Shaw had expressed physical attraction to men before on the show, and there was certainly enough subtext to suggest that she was attracted to women other than Root, but Root was the person she was tethered to, and certainly the only person we ever saw her intimately involved with. Root provided action, excitement, and unpredictability — elements that sustained Shaw. Yet, at the same time, it is important to remember that queer people are not defined solely by their relationships, and Shaw certainly has enough personality to go around. She’s often terse, frequently blunt, and exercises a moral flexibility, but she also has a strong sense of wrong and right; she is highly capable, protective, intelligent, and heroic. She ended the series as a one-woman team, accompanied solely by her dog, Bear. She is a victor, a fighter, and a survivor. She is a queer, neurodivergent, woman of color, and she was allowed to be all of these things without ever being judged or punished for them.

Though Person of Interest never used the label, and Shaw herself is not likely to ever use such labels, she is unmistakably a bisexual character, and her status as such is treated by the narrative with matter-of-factness, but also with respect and compassion. She is a source of strength for queer viewers, and a solid, positive representation of how bisexuality can be expressed by some people. Everyone wants a hero they can identify with — queer women no less — and Sameen Shaw is one of our very own.

Sophie Willard is a 20-something gal currently residing in the East of England. She has a BA in English Language with Creative Writing. You can follow her on Twitter @cake_emu where she discusses film, TV, current affairs, and more. She writes about TV and film from a queer, feminist perspective on her blog, The Television Will Be Revolutionised.

‘Meera’: The Satyagrahi as Social Rebel

In the two most famous films based on Meera’s life, 1945’s ‘Meera,’ starring the legendary M. S. Subbulakshmi, and 1979’s ‘Meera,’ starring Hema Malini, Meera’s social rebellion is made less threatening by her characterization through an Indian ideal of the devoted and submissive wife, albeit devoted to Krishna rather than to her earthly husband. Nevertheless, each film offers an interpretation of Meera’s resistance that represents its own philosophy of female emancipation.

Written by Brigit McCone.

“Mirabai is said to have offended her husband by following her own conscience, was content to live in separation from him and bore with quiet dignity and resignation all the injuries that are said to have been done to her … Mirabai practised Satyagraha.” – Mahatma Gandhi

Meera, or Mirabai, was a 16th century mystic poet from Rajasthan, North India. Over 1000 poems are attributed to her, which speak of her renunciation of worldly wealth, her devotion to Krishna, her surviving attempts to poison her, and her defiance of family and society. In her willingness to suffer for her beliefs, resisting social pressures, and convincing others through the power of words and example, Mirabai was cited by Mahatma Gandhi as an embodiment of satyagraha (truth force), his philosophy of non-violent resistance. While our culture offers us female martial artists and superheroines as icons of unreal empowerment, it is worth remembering that social orders built on violence inherently disadvantage women, while the philosophy of satyagraha offers women a potentially level playing field in its emphasis on moral courage rather than physical strength.

In expressing her devotion to the divine by calling herself slave or bride to Krishna, Meera may be compared to Christian nuns who conceived of their religious vocation through the feminine role of “bride of Christ,”, even while rejecting dependence on men and often becoming the most educated women of their time. Yet, unlike Christian nuns whose social impact was usually limited by their entering a cloistered, regulated community, Meera roamed freely across the countryside and interacted with people of all castes and genders, making herself a powerfully subversive icon of popular resistance to the dominant social order.

In the two most famous films based on Meera’s life, 1945’s Meera, starring the legendary M. S. Subbulakshmi, and 1979’s Meera, starring Hema Malini, Meera’s social rebellion is made less threatening by her characterization through an Indian ideal of the devoted and submissive wife, albeit devoted to Krishna rather than to her earthly husband. Nevertheless, each film offers an interpretation of Meera’s resistance that represents its own philosophy of female emancipation.

“My eyes have their own life; they laugh at rules” – Mirabai

Made as a Tamil film in 1945, remade in Hindi in 1947, and regarded as a milestone in the development of Indian cinema, Meera is one of only a handful of films to star the Carnatic singer M. S. Subbulakshmi, whose iconic status as the “Nightingale of India” led her to perform for the United Nations in 1966, to be awarded the Indira Gandhi Award for National Integration in 1990, and India’s highest civilian honor, the Bharat Ratna (Jewel of India), in 1998. Subbulakshmi plays Meera as a “simple, untutored” girl, but one with fervent belief and musical talent. After protecting Krishna’s temple bodily, against a cannon sent to demolish it on her husband’s orders, Meera is inspired to leave her husband’s protection and go to Brindhavan (where Krishna is said to have lived as a mortal), renouncing her wealth and royal title “in search of Him who grew up in the humble dwellings of the Ayar clan, of him who is the kinsman of the poor.” Her resistance to caste prejudice and solidarity with people in poverty is one of the core characteristics of this interpretation of Meera. Meera wanders alone among rocks, singing hymns, demonstrating her endurance and independence, before being revived with water by a peasant boy embodying Krishna.

The film cuts to a follower of the guru Rupa Goswami explaining, to an all-male ashram, a chain of authority from mother to father, from father to guru, and from guru to Lord, placing women at the lowest rung of this hierarchy, and a woman’s husband as her intermediary to God. When Meera comes to the ashram of Rupa Goswami, singing of Krishna dwelling in her heart, she is told that the “divine guru will not so much as set eyes upon one born a woman.” Meera asks, “Who in this holy place of Brindhavan can be called a woman, and who a man?” reminding the devotees that they all aspire to emulate the gopikas, cow herding girls famous for their unconditional devotion (bhakti) to Krishna, and therefore that Krishna’s male devotees consider themselves symbolically ‘womankind’ while ironically rejecting fellowship with actual women. The guru (Serukalathur Sama) emerges at her words and professes, “Mother, it is you who are my supreme guru. You have driven out my ignorance.” Woman thus becomes the spiritual equal of man in their shared devotion to Krishna, and Meera becomes the equal of Rupa Goswami in her right to interpret religion.

A similar argument to Meera’s could also be made about Gandhi’s satyagraha as a social philosophy, in that it urges men to renounce traditionally masculine traits of aggression and violence, and to find power in traditionally feminine virtues of patience and self-sacrifice. Where feminism is popularly, if inaccurately, represented only as a campaign for women to adopt stereotypically male roles, satyagraha proposes the equality of male and female through the transformation of both, and as a natural consequence of society’s rejection of all forms of violence and domination. The full film is available on YouTube, subtitled.

“What I paid was my social body, my town body, my family body, and all my inherited jewels” – Mirabai

The 1979 Bollywood film Meera replaces the 1945 film’s visionary mysticism with a portrait more focused on Meera’s satyagraha against the patriarchal social order. The film begins with Meera’s sister (Vidya Sinha) being induced to drink poison because she has been promised to two husbands and must preserve her father’s honor. It climaxes as Meera confronts the head priest, Kool Guru (Om Shivpuri), and is publicly condemned to drink poison because she defied her husband’s authority. Whether sacrificed with her dutiful submission or punished for her resistance, the woman is the victim either way.

Meera’s journey from a theoretical religion of romantic dreaming among books and statues, to the fully embodied beliefs of a satyagrahi, is gradual, and the film slow-paced. She sheds her “inherited jewels” as her dress grows progressively plainer, from bright red to intense saffron to pale yellow to ascetic white. She abandons her “family body” by defying her husband’s family, refusing to cook sacrificial meat and insisting on her vegetarian beliefs, with the same mental independence shown by Subbulakshmi’s Meera. When a temple to Krishna is shut, Meera fasts outside it until it is reopened, a self-suffering protest for religious freedom that recalls the political fasts of Gandhi. Abandoning her husband’s protection and going on pilgrimage to Brindhavan, Meera sheds her “town body” as a wanderer in the wilderness. Finally, she sheds her “social body” as she publicly renounces her family and society before a court of scornful men. As she completes this journey, she is regarded with hostility and fear, not only by the men of her family but by the women, whose rationale for their own lives is threatened by Meera’s freedom.

Through the shedding of “bodies,” or externally imposed identities, Meera achieves a state of selflessness in bleached white costume. Meera’s renunciation of self allows her to publicly voice socially unacceptable beliefs, fearless of death or punishment. The climactic courtroom scene begins with a wide shot of an echoing royal chamber, with a large audience of men rising in unison as the high priest Kool Guru enters, wielding a majestic staff of power. The crowd sits at his command, amplifying his authority, as women watch from the gallery. A gong sounds and the doors pull back to reveal Meera in a martyr’s robe of simple white, isolated and flanked by guards. She steps forward with downcast eyes and modest bearing. The guru proclaims that although a man cannot judge another, “religion and society follow some norms, and anybody violating them is a sinner in the eyes of religion, society and God”.

By choosing to portray Meera’s attempted poisoning as a sentence imposed by a crowded courtroom, rather than a secret conspiracy as in the 1945 film, the 1979 film crushes its heroine beneath the full weight of religion and society’s norms, as represented by ornately enthroned religious patriarchy. The first charge — “scriptures and society decrees that a wife should adopt her husband’s religion” — effectively negates woman’s conscience, once more positioning her husband as her intermediary with the divine. Meera replies, “My religion is only devotion to the Lord,” insisting on her right to a direct relationship. The charge “by interacting with people of low-caste, she persecuted the royal honor” requires her support of the injustices of the caste system, in the name of religion and society’s norms. Meera is asked to acknowledge that her “duties to her husband” are to bear him a child, while male onlookers nod in agreement. She replies, “I’m the soul, not the body. I’m an emotion, not a statue of society norms,” demonstrating that she has fully renounced the “social body” in favor of her spiritual self. This version of Meera’s tale also features a compelling performance by Vinod Khanna as Meera’s husband, a man himself torn by the painful contradiction between his conscience and the social role he feels forced to play, squirming in his seat as Kool Guru condemns Meera.

“Don’t forget love; it will bring all the madness you need to unfurl yourself across the universe.” – Mirabai

Meera is framed in close-up, drenched in a golden glow as she calmly stares into the eyes of Kool Guru and declares, in measured tones, “I’m the epitome of love and am not tied in the shackles of family bonds.” In this moment, Meera represents the ideal of a satyagrahi, resisting all external authority in the assertion of her own loving conscience. Hema Malini’s Meera equally represents an ideal of traditional femininity in her soft-spoken delivery and classical beauty, but the radicalism of her message of female emancipation cannot be denied, with its total rejection of society’s concept of woman as a dependent defined by her family bonds. As Meera’s resistance enrages Kool Guru, she calmly declares to the priest, “Anger leads to destruction, so don’t get angry,” denying the legitimacy of violence as the basis of social power, before defending her decision to associate with the Muslim sultan by rejecting sectarianism and xenophobia: “I don’t accept your parameters as my country.” If this courtroom confrontation were edited to replace Kool Guru with many of today’s politicians, Meera’s stand would sadly be as relevant as ever. The film ends after Meera drinks the poison, miraculously survives and roams the countryside, leading devotees in song and establishing an indelible portrait of her beliefs through her poetry. Through this image of Meera, satyagraha emerges as a quintessentially feminine form of social rebellion, one whose power we ignore at our peril.

[youtube_sc url=”https://www.youtube.com/watch?v=gPW25vLQY84″]

Brigit McCone is not the epitome of love, and is occasionally tied in the shackles of family bonds. She writes and directs short films and radio dramas. Her hobbies include doodling and terrible dancing in the privacy of her own home.

‘Ovarian Psycos’ Highlights the Reasons We Still Need to Take Back the Night

The Ovarian Psycos is a cycling club for women of color in East Lost Angeles that’s a lot like Take Back the Night. Its purpose is to build a sense of community between local women, but also to draw attention to the fact that women aren’t safe unless they travel in packs. … [Directed by Kate Trumbull-LaValle and Johanna Sokolowski] the film captures something true and beautiful about the power of grassroots organizing, and the idea that regular people can band together and try to create change.

Written by Katherine Murray. | Ovarian Psycos is screening at the Human Rights Watch Film Festival.

A few years ago, I went to a Take Back the Night rally and experienced the joy of walking down a street after dark without feeling afraid. I’ve come to understand how that sounds weird to some men, but almost every woman I know, including me, has at least one story about trying to walk from point A to point B after sundown and being harassed by a stranger. Even in cases where the stranger didn’t do anything violent, we had no way of knowing whether or not he would. It’s not a good sign when someone starts chasing you and won’t back off when you tell him to leave you alone. It makes you scared, and it makes you angry. It makes you think, “Why don’t I have the right to walk two blocks in peace, without having to worry that you’re going to rape me or kill me?”

The Ovarian Psycos is a cycling club for women of color in East Lost Angeles that’s a lot like Take Back the Night. Its purpose is to build a sense of community between local women, but also to draw attention to the fact that women aren’t safe unless they travel in packs. The club hosts several different events, but the ones that get the most attention are the ones where women meet to ride through LA streets at night.

A new documentary from Kate Trumbull-LaValle and Johanna Sokolowski follows the club during a transition in leadership, when one of the founders, Xela, abruptly drops out. Although focus is split between three club members, Xela is arguably the principle character, and the filmmakers spend time uncovering her back story and motivations for starting the club. We learn that she experienced violence and abuse growing up, and felt alone with no one to confide in except a mother who rejected her feelings. Xela wants her daughter to feel like she’s part of a community, with other women in her life who she can turn to, so she started to Ovas, but it seems like engaging with violence against women on a regular basis stirs up memories that are, at times, overwhelming.

The other two members profiled in the film are Andi, who steps up as leader after Xela drops out, and Evie, a new recruit whose mother disapproves of her joining a bike club. Each of them struggles separately with how to make their families understand why this is important and how to make a difference in the community.

As events play out, it’s interesting to watch the internal dynamics of the club – the meetings where they make decisions about recruitment strategies and events are extremely democratic and sometimes emotionally charged – and the filmmakers do a good job of capturing the hard-to-articulate truth that we need to support and protect each other, and that being able to move freely through the streets is a right that’s been stolen from us.

Ovarian Psycos is structured so that we learn about the purpose and mission of the club before finding out how people on the street react to it, and it’s a little disappointing to learn that the group gets slammed with hateful, ignorant comments on a regular basis. The filmmakers interview a handful of people outside the club, some of whom are completely okay with a bike club for women of color, but they also find one man who works at a bike shop and manages to whitesplain why their club shouldn’t exist (it’s discrimination and not actually in the tradition of the Chicano movement). This is later challenged by a scene where Xela concisely explains intersectionality and how, as a woman of color, it’s hard to find a place in either white feminist or patriarchal Chicano contexts. And, while I’m bummed out that I wouldn’t be able to join this club, I can’t really argue with her logic about why it needs to exist.

What’s frustrating, as ever, is the realization that some people have been able to live their whole lives without realizing that this is a problem. Either because they’ve always been able to walk from point A to point B, or because they’re used to the idea that men attack women like jackals whenever they find us alone. That isn’t a mindset that’s helping anyone – it reduces men to predatory animals and implies that there’s no way to make gender-based violence stop – but it’s the mindset you find whenever someone says, “Why do you need a bike club for women at all?”

Ovarian Psycos answers the question of why you need a bike club for women, and specifically, in East LA, why you need a bike club for women of color. One of the less-explored, but very interesting aspects of the club is that Xela and some of the other members seem to have a desire to reconnect with pre-colonial indigenous Mexican traditions. I’ll confess my own ignorance and say that it never occurred to me that would be an important part of Latinx identity, but it makes complete sense, and I would happily watch another documentary just about that.

All together, the film captures something true and beautiful about the power of grassroots organizing, and the idea that regular people can band together and try to create change. The frustration of being misunderstood and misrepresented in media is part of the package, but there is a real sense that these women have found something meaningful in this club and formed strong connections. They have the opportunity to be leaders, and it’s an opportunity that they created for themselves out of virtually nothing.

There are still people who’ll say, “How is riding your bike at night supposed to do anything for women’s rights?” but it does a lot if it reminds you what it feels like to be free, and how far we have to go before we get there.

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

Superheroines Week: The Roundup

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

How the X-Men Films Failed Iconic Black Female Superhero Storm by Sara Century

To me, this is where the X-Men films utterly fail Storm as a character. While her comic form is definitely a sympathetic and understanding person, more importantly, she is a warrior trained in hand-to-hand combat, an orphan, a divorcee, a Black woman in a leadership role on a team of mostly white men, a wife, a mentor, and an activist.

‘Supergirl’ and Room for the Non-Brooding Superhero by Allyson Johnson

There is an indisputable charm to Kara’s strong will that can go toe to toe with the might of her fist. Here is a young woman that believes so strongly in her fellow being that she tries talking to many of the baddies of the week rather than immediately resorting to fighting. Her kindhearted and giving spirit is ultimately what sets her apart from the other heroes that have populated television and movies for the last few years…

Catwoman, Elektra, and the Death of the Cinema Superheroine by Heather Davidson

Now, don’t get me wrong – neither Catwoman nor Elektra are by any means good movies. The first is silly, the second dull, and both are confusing and ugly, with little interest in their source material and an odd propensity to give characters magical powers. They deserved to fail – but they didn’t deserve to take an entire gender down with them.

Top 10 Superheroines Who Deserve Their Own Movies by Amanda Rodriguez

So few superheroines are given their own movies. I’m officially declaring that it’s high time we had more superhero movies starring women. The first in a series of posts, I’m starting with a list of my top 10 picks for super babes who deserve their own flicks.

Why Scarlet Witch May Be the Future of Women in the Marvel Cinematic Universe by Maddie Webb

Having a superhero grapple with the right use of their power is hardly a new theme and it’s central to the broader narrative of Captain America: Civil War. But allowing a female superhero to tackle the same dilemma on a deeply personal level feels quietly subversive. …Women superheroes can be inhumanly powerful without being reduced to a boringly infallible female badass caricature.

Elektra in Daredevil: Violence, White Masculinity, and Asian Stereotypes by Kelly Kanayama

And then there’s Elektra Natchios, half-Asian, half-white, sexual, violent, dangerous, and in some ways, the most problematic character on the show. … Yet there is something strangely compelling about Elektra, not as an extension of the show’s tired prejudices against Asian people, but as a woman who despite her questionable origins transcends the limiting Strong Female Character trope. …Her presence in and of itself disrupts the masculine hegemony of violence in the show.

Daisy Johnson, Superheroine of Agents of S.H.I.E.L.D. — And Why She Matters by Lee Jutton

What makes Daisy special among superheroes is that she embodies all of these tropes as the centerpiece of a network television series — and is also a woman. Not only that, she is a mixed-race woman — and not a token one, but one surrounded by other women, of various ages, races and backgrounds.

Buffy the Vampire Slayer and the Humanization of the Superheroine by Kaitlyn Soligan

Often carrying the burden of representation in a genre overrun with male characters, superheroines were strong or weak, clear-headed or in constant need of saving, but rarely complex or allowed complicated internal lives, and even more rarely truly relatable. Buffy changed all that.

Supergirl’s Feminism and Why the Series Works by Dennis R. Upkins

Even with her powers, Kara is the underdog who has to evolve to overcome insurmountable odds, thus making her relatable to viewers. With the series being entitled Supergirl, it shouldn’t be a surprise that feminism is a prevalent theme. What is a pleasant surprise is how well the series tackles it.

Barbarella and the “Savagery” of Futuristic Sexual Politics by Olga Tchepikova

One version of Barbarella draws her as a progressive, sex-positive, and role model-worthy character that saves the universe. … Barbarella the character might be the worst example of a superheroine by many of our contemporary expectations for a female lead not least because of the ambiguous dynamics of her (sexual) agency. … ‘Barbarella’ as a film remains a superheroine movie with a mission: save the future of sexual politics.

How Hawkgirl Saved Me by Maggie Slutzker

This is about my favorite chess-playing, mace-wielding, war-crying, winged superheroine role model: Shayera Hol. … Hawkgirl taught me to be observant. She taught me that it’s possible to come through trying times. She taught me that being able to think was just as important as being able to fight, and that good and evil aren’t always absolutes.

Why Black Widow Is the “Realest” Superheroine of the Marvel Cinematic Universe (Yes, Even After All Those Tropes) by Kayleigh Watson

It is this factor alone why Black Widow is so important. She is the longest standing female protagonist within the Marvel film franchise, having starred in Iron Man 2, The Avengers, Captain America: The Winter Soldier, Avengers: Age of Ultron and most recently, Captain America: Civil War. She was the only female Avenger in both Avengers films (until Scarlet Witch switched sides at the end of Age of Ultron), and as such was subject to being the onscreen vessel of female representation in a superhero super-team otherwise occupied by straight white men.

How Does Vixen Collide with Race, Gender, a Black Sense of Home, and the Video Vixen? by Tara Betts

…There is more to be said about how essentializing African identities around myth, folklore, the continent, and animals can impose limits on how Black people, particularly Black women, can be written, and how those Black characters are experienced in a more accessible, mainstream outlet. In other words, even Black superhero characters, carry the burden of limitations if the racial stereotypes outweigh the plot and character development. In this case, Vixen has room for more episodes, a potential live-action series, and delving deeper into a host of issues on identity, power, and defining home.

Brown Girls Can Be Heroes Too: Why We Need a Ms. Marvel Movie by Bhavna Vasnani

I’d internalized the rather damaging notion that only white girls deserve to have their stories told. Only white girls can slay the patriarchy without breaking a nail. Only white girls get to be the heroes, and get to be heroes of their own stories. And the rest of us? We don’t matter. … It’s important for young South Asian girls to see that just because they’re South Asian doesn’t mean that they have to be relegated to the sidelines, to being the sidekick, to being the brainy Indian doctor, and so on. They can be superheroes too.

Stop the Fridging: The Invisible Feminism of Arrow by Becky Kukla

So while Arrow seems pretty reluctant to move away from the traditional stance on women existing to be love interests and to be rescued, the individual female characters themselves sometimes show some hints of progressiveness… if only they’d be allowed to live long enough!

Show Me a (Woman) Villain by Mary Iannone

We all recognize the gross disparity of women superheroes, in the Marvel canon and beyond. But I would argue that the cinematic landscape is even less primed to allow women supervillains. … Women are generally presented as easily manipulated and too emotional to be true villains. It is yet another characterization of the “soft” woman, dictated by her emotions, propelled by a propensity to nurture rather than destroy. But we need stories of women who hunger for power, who are willingly selfish, and who stick to their principles, no matter the cost. … No more scenes of men talking women into saving the world. Let them try their best to destroy it.

Batgirl / Oracle: A Superheroine with a Disability and Representation by Adam Sherman

There aren’t a lot of superheroes with disabilities; many of the ones who do gain powers from their disabilities. … Barbara Gordon as Oracle is a more accurate and positive representation of people with disabilities. She’s way more real because despite the fact that she sometimes needs the help of more able-bodied people, like a real person living with paralysis from the waist down, she still lives a positive and active life.

Where Are All the Superheroines Who Are Getting Too Old For This Shit? Ageism and Superhero Movies by Celey Schumer

Even in the rare superhero films with more gender-balanced casts, the age gap between male and female performers can be seen time and time again. Men are allowed to age, to become grizzled, world-weary with experience, or stew for years on a plot of vengeance. … Their women counterparts, however, must remain lithe, “hot,” and never over the age of 40.

Go ahead, try and find a superheroine or female supervillain over 40. I’ll wait. Great. Now that we’re all done pointing at Halle Berry as Storm — who was 46 at the release of X-Men: Days of Future Past — and Famke Janssen as Jean Grey/Phoenix — who was 41 at the release of X-Men: The Last Stand — let’s look at the bigger picture.

Scarlet Witch and Kitty Pryde: Erased Jewish Superheroines by Sophie Hall

While Black Widow’s portrayal remains true to her comic book origin, Scarlet Witch’s does not, as her comic book counterpart is Romani and Jewish. … Not only is erasing Judaism a disservice to both Scarlet Witch and Captain America, it’s also disrespectful to the Jewish writers who invested so much in making a statement about Jewish resistance in their artistic expression. …

In the comics, Kitty Pryde is a feisty, spirited, and proudly Jewish member of the X-Men. …The filmmakers missed out on a more poignant story. Kitty Pryde would have faced what her ancestors faced generations ago; where they were targeted for their religion, Kitty was now being targeted for her mutation.

Superheroines of Color and Empowerment in Fantasy on TV by Constance Gibbs

It’s a rare sight to see women of color as superheroes, but rarest, probably, on television. … Superheroines are important. The desire for women to be seen as heroes, as strong, as capable, as desired, as everything transcends race. But when women of color are constantly told they have to wait or aren’t given the same chances, it does the same thing as when it’s men vs. women. …

Why can’t we have a Black or Asian or Latina or Arab or Native heroine acting as a universal hero for all girls of all races? Why must white continue to be the universal standard and everyone else is relegated to a niche audience? People of color want the empowerment fantasy too.

Superheroines of Color and Empowerment in Fantasy on TV

It’s a rare sight to see women of color as superheroes, but rarest, probably, on television. … Superheroines are important. … Why can’t we have a Black or Asian or Latina or Arab or Native heroine acting as a universal hero for all girls of all races? Why must white continue to be the universal standard and everyone else is relegated to a niche audience? People of color want the empowerment fantasy too.

This guest post written by Constance Gibbs appears as part of our theme week on Superheroines.

It’s a rare sight to see women of color as superheroes, but rarest, probably, on television. There are so many books and indie movies and even half-hearted attempts in mainstream superhero movies, but television has been starving for women of color superheroes for a while now. A google search of “Women of Color on Superhero Television” gives one result of a woman of color from a superhero TV show among the top 15 results — Iris West — who doesn’t actually fight crime.

Two of the most popular superheroines of color — Wonder Woman’s Linda Carter (whose mother was of Mexican descent) and Agents of S.H.I.E.L.D.’s Chloe Bennett (nee Wang) — aren’t even acknowledged as such because of Hollywood pressure to change or hide their ethnicity. There are only a handful of others: Ming-Na Wen’s Agent May on S.H.I.E.L.D. kicks enough ass to be considered a super, but Daredevil’s anti-hero Elektra — spoiler alert — doesn’t even survive the end of the season. There was a blink and you miss it episode of The Flash where Linda Park became the anti-villain Doctor Light and Vixen’s equally quick appearance on Arrow, (which we’ll talk about later). That’s about it.

We know it’s hard for women superheroes in general. Wonder Woman and Captain Marvel are still a ways off, the Black Widow movie has been consistently teased but never confirmed, Agent Carter just got cancelled, Supergirl went from a Top 4 network to The CW (admittedly the superhero network), and Jessica Jones still doesn’t have an action figure. Ultimately, none of these examples have been intersectional or inclusive of women of color. This photo of the crew for Wonder Woman shows exactly the problem.

If you squint, you can count the women of color on one hand. The “Where’s Phillipus?” twitter hashtag showed that people are paying attention to the lack of women of color on their screens. We, of course, want equity between men and women in these franchises, but women of color must be included in the conversation.

Superheroines are important. The desire for women to be seen as heroes, as strong, as capable, as desired, as everything transcends race. But when women of color are constantly told they have to wait or aren’t given the same chances, it does the same thing as when it’s men vs. women. While white women want Black Widow, women of color want characters with speaking roles. In terms of television, just because Supergirl and Jessica Jones exist, doesn’t mean that there is no room for a woman of color to have a superhero series too. Look at what Supergirl does for Girl Scouts.

The Super Girl Scouts of Oklahoma dropped by National City today… #girlscouts

A photo posted by Melissa Benoist (@melissabenoist) on Aug 20, 2015 at 6:24pm PDT

In this early Atlantic article about Kamala Khan’s debut, the writer says that the new Ms. Marvel, Kamala Khan, is getting to live out the “empowerment fantasy.” She is a young kid, who is teased for her religion and her nerdiness and who aches to fit in and one night she gets to become Ms. Marvel, one of her favorite heroes. The empowerment fantasy, which white heroes have gotten to live out for decades (centuries if we’re honest), lets people who aren’t in positions of power to see themselves as heroes, to envision themselves as someone worth looking up to. This is something women of color struggle with on a daily basis. As a Black woman, we are the highest educated, but are paid $20,000 less than white men and the statistic that Black women are the least messaged and least preferred on dating sites come to mind. Women of color are fetishized or ignored. It’s no wonder that this has currently translated to superheroine fiction.

Television is the best medium for this problem to be fixed. TV moves a little bit faster than movies do. It’s still one year before Wonder Woman, and two years before we get Captain Marvel and both have been in production and pre-production for years already. A television pilot written in the fall, on the other hand, could be on air the following fall. Sadly, my hopes are not high. After the way women on science-fiction/fantasy shows were treated this season (most notably Abbie Mills of Sleepy Hollow, as close to a superheroine woman of color lead we had), and with the lack of women of color in superhero shows so far next season, it doesn’t seem we’re getting a woman of color lead anytime soon.

Which is a shame, because television is most suited to telling comic stories, which are often episodic and involve long arcs and tons of character development. The Marvel Cinematic Universe (MCU) is great, but there are small moments between characters or within the stories they tell that TV tells better. We get to spend more time with these characters. The Nerds of Color article on the failures of X-Men: Apocalypse with regard to its three women of color heroes and villains, points out that Storm (Alexandra Shipp) is underused, as is Olivia Munn’s Psylocke, and Jubilee (Lana Condor) doesn’t even display her powers in the film — those scenes apparently got cut. While television isn’t perfect — at all — there is still more of an opportunity for those characters to get their day in the spotlight. Then, the fans have a chance to fight for that character to get more screentime — see the increase of Felicity Smoak on Arrow and the improvement in writing for Iris West on The Flash. Television tells in depth stories better, we are able to truly live the empowerment fantasy with these characters, feeling their successes and struggles on a weekly basis (or mainlined into our bloodstream during a 3am binge session).

We do have some upcoming women of color supers coming to a TV show near you: Simone Missick is playing Misty Knight on Luke Cage this fall; Jessica Henwick will be playing Colleen Wing on Iron Fist — which has it’s own separate issues with race; we may get more Linda Park on The Flash, based on *spoiler* the finale hitting some sort of reset button; and hopefully Supergirl hears its fans and adds a woman of color as a superhero. As we know, however, this isn’t enough. None of these ladies are leading their shows, some are barely recurring characters.

What women of color can we get to headline a superheroine TV series? The two shows I think have the closest chance right now of becoming women of color led superhero shows are Vixen and Ms. Marvel. Both are already a part of established TV universes. Vixen’s 30 minute (total — 5 minute episodes over 6 weeks) cartoon debut on CW Seed led to an appearance on Arrow last season (with, hopefully, a visit to The Flash’s Central City in the future), and Ms. Marvel could definitely be a teen show set in the same Marvel Television Universe (connected, however distantly, to their movie verse).

With Vixen, there is already an actress attached to the role, Megalyn Echikunwoke, and if you saw her live-action debut, she was fantastic (even if the sloppily-written backdoor pilot dialogue was not). Her experience connects to the mainstream American woman — someone living in America, trying to make sense of her foreign/immigrant roots, trying to live her best life, while also trying to be brave and strong and a hero. Seeing her overcome her trials, while also kicking ass with the strength of an elephant or the flight of a bird would be awesome. This year, at The CW Upfronts, it was announced there would be a season two on CW Seed, but what about her live action version? Does she not deserve an hour of live-action like her DC TV Universe compatriots? (Let’s be honest, Legends of Tomorrow totally could have been a cartoon on CW Seed.) If there’s no room in the schedule, a live-action Vixen could air on Fridays, during mid-season hiatus for the four main shows, or in the summer. The fact is, she deserves as much of a chance as Green Arrow received, as much support as Supergirl. Let her story be a universal empowerment fantasy for women, but inclusive of the experiences of women of non-white descent.

With Netflix’s Defenders-verse of grown-up, M-for-mature supers, I think that Netflix is long overdue for some teen supers. 10 episodes of South Asian, Muslim teenage Kamala Khan trying to fit in at school and save Jersey City, just across the river from Matt Murdock and Jessica Jones. Plus, like Wolverine in the comics, the adults could crossover into Kamala’s world every so often, giving advice and mentoring the young, new superhero. It’s all one big MCU, right? Kamala’s story is the classic teen show, filled with boy, body, and parental angst, but also the hope of getting past all that. She’s a superhero!! She saves her city and her friends on a regular basis! For a young girl, but especially for a young girl of color, this is something to look up to. Something to make you feel like, “if Kamala can do all of that and stop that villain, I can probably get through junior year.” The same thing that Supergirl’s Kara Danvers does for young girls, Kamala could also do — on Netflix.

These are hardly the only characters deserving of a lead role on a TV show, just the ones closest to the door. The difference between diversity and inclusivity is diversity is being invited to a party, inclusivity is being asked to dance. No one is asking women of color to dance yet. Vixen twirled with a jock and his nerdy friend on the dance floor for a whole song, but is now the wallflower waiting for her next invitation. Daisy Johnson and Agent May are turning up, but they’re looking around for some friends to form a dance circle. Misty Knight is still on-line outside the gym, the principal is checking her ticket because she’s from another school. Linda Park got asked to dance, but no one’s seen her since. When these girls aren’t asked to dance, no one wants to come to the next dance. This hurts their self-esteem and it the dance isn’t nearly as fun. I’ll stop with the metaphor, but I hope you understand what I mean. Lack of diversity and inclusion doesn’t just hurt those excluded, it hurts everyone.

We have to force action. We have to support the ladies of color we do have in superhero fiction and demand for more. We have to tell the producers when we are upset about the treatment of a woman of color — even when they don’t listen, ahem, Sleepy Hollow. And in the face of resistance, we have to go out there and write our own. We have to see the lack of empowerment fantasies to inspire us and create it ourselves for the future. That’s what the original superhero comic writers did; many of those Jewish writers came from a post-World War II world and saw that they needed to empower themselves after all the tragedy they faced. It’s time television reflected our struggles and our ability to overcome them. If they won’t let us in the door, we’ll just have to kick it down. We are superheroines, after all.

Constance Gibbs is a nerd culture writer, editor, aspiring TV writer, and Hufflepuff living in New York City. She is the Black Girl Nerds TV Editor and has written for The Nerds of Color, The Mary Sue, and Hello Giggles. You can find her mostly on Twitter (@ConStar24) or her website constarwrites.tv.

Elektra in ‘Daredevil’: Violence, White Masculinity, and Asian Stereotypes

Elektra is in some ways, the most problematic character. … Yet there is something strangely compelling about Elektra, not as an extension of the show’s tired prejudices against Asian people, but as a woman who despite her questionable origins transcends the limiting Strong Female Character trope. …Her presence in and of itself disrupts the masculine hegemony of violence in the show.

This guest post written by Kelly Kanayama appears as part of our theme week on Superheroines.

When it comes to sensitive depictions of people of color, Marvel’s Netflix show Daredevil has a fairly terrible record. There’s Claire Temple, portrayed by Afro-Latina Rosario Dawson, who helps the white male hero but can never be with him; that privilege is reserved for Karen Page, the embodiment of pure, white womanhood. There’s Madame Gao, who checks all the boxes of the Inscrutable Asian stereotype: the exact nature of her Asianness can never be revealed, she appears to spend her time sipping tea and painting whatever this is, and her communication mostly consists of vague pronouncements. Then there are the hordes of nameless and – as a result of their face coverings – literally faceless ninjas, whose sole purpose is to be dispatched by Daredevil, as his skill in their own martial arts is just that impressive.

And then there’s Elektra Natchios, half-Asian, half-white, sexual, violent, dangerous, and in some ways, the most problematic character on the show.

Elektra functions partially as a contrast to Karen: the femme fatale of color tempting a moral white man away from his virtuous path and, because the two are linked, away from a good-hearted, white woman. To underscore this dichotomy, Karen typically wears whites, neutrals, and blues, like the Virgin Mary would, whereas Elektra’s wardrobe consists of red and black (the vamp’s colors) with accents of gold or the metal of a blade.

Although the series presents Elektra as Daredevil’s equal in terms of fighting prowess, the show disempowers her by attributing this to her status as a living weapon of the Hand. As a woman of color, she is inherently an empty vessel to be filled, with ultimately no agency regarding her actions. Even more worrying, the responsibility for her lack of self-determination lies with her fellow Asians; the Hand may have the occasional non-Asian member, perhaps highlighted to sidestep accusations of racism, but its operation and aesthetics are pure East Asian stereotype. This dynamic ties into other media depictions of people of color suffering the most oppression at the hands of their own – such as any Western news story about South Asian, Middle Eastern, and/or Muslim women – which often serves as justification for the exercise of white privilege over non-white individuals or communities. We might not be perfect, but we’re not as bad as them. It’s fine to bomb their countries, because otherwise they’ll just keep on oppressing.

It must also be noted that the only named Asian characters besides Elektra are Madame Gao and Nobu, whose name no one bothers to mention for most of Season 1 (I resorted to calling him Hot Suit Guy until then). For the most part, Asians in Daredevil are a monolithic mass, the menace of the Other against which a powerful white man must rise.

To meet this challenge, white men repeatedly prove their worthiness to rule by mastering Asianness. Daredevil and Stick are more proficient in Asian martial arts than the warriors of the Hand, while the Kingpin demonstrates his intelligence by speaking to Madame Gao and Nobu in their own languages. These men are thus “better” than their Asian counterparts, as seen in the Kingpin’s ability to convince Gao and Nobu to cooperate with him, or in the fact that both Elektra and Daredevil are both trained by Stick but the latter manages to not become a killer, due to a morality that the Asian Elektra can never have.

Daredevil is a white man’s world. Asians are just getting beaten up and dying in it.

Yet there is something strangely compelling about Elektra, not as an extension of the show’s tired prejudices against Asian people, but as a woman who despite her questionable origins transcends the limiting Strong Female Character trope. In addition to being half of a white woman/woman of color romantic polarity for Daredevil, her presence in and of itself disrupts the masculine hegemony of violence in the show.

Here’s a drinking game I wouldn’t recommend playing with Daredevil: take a sip every time the title character growls “my city.” You’ll pass out in the first fifteen minutes. It’s a key phrase in deciphering his motives behind defending Hell’s Kitchen, which aren’t simply rooted in the desire to stand up for victims of crime. If that was all he wanted, he would have stuck to his day job as a lawyer for the poor and the otherwise marginalized, without the need to sneak out after dark to break some bones. “My city” connotes ownership and, in turn, the right to treat the city’s occupants however he sees fit, since they as part of the city belong to him. The Punisher also comes to this situation from a (former) position of institutional authority. As a former Marine who was deployed in the Middle East, he represents the exercise of U.S. and largely white male-dominated power with the goal of establishing order, and still refers to himself as a “soldier.” This is the language of possession and imposition, spoken by the show’s white male leads.

Elektra displays little concern for such ideologies. Her accent marks her as an outsider in Hell’s Kitchen and in the U.S., and the phrase “my city” is absent from her conversation, as is its more neutral variant “this city.” She is a foreigner, a woman, and a person of color who is at least somewhat removed from her male counterparts’ battles of ownership and authority – and is their equal at what they do best in their efforts to impose the order of white patriarchal institutions upon their surroundings. To drive this point home, Elektra’s most sexualized moment is inextricable from her first display of physical power, as these are combined in that boxing ring scene – first through a fight where she and Matt are evenly matched, then through a passionate coupling where she spends most of her time on top.

In a show where violence equals authority, being the living weapon of the Hand grants her a status similar to those of Daredevil‘s male leads, investing her with the ability to fight alongside or against them as an equal. While Elektra’s is a different type of violence from that carried out by the Punisher or Daredevil with a different source, it is nonetheless effective.

Granted, this part of the plot is still highly objectifying. Perhaps I’m trying to justify my love for a character whose own backstory undercuts her power by finding alternate readings of the indefensible; even in 2016, as an Asian-American woman, I often have to settle for the problematic and compromised or nothing at all. It is a rare occurrence to see a powerful woman on-screen who looks like me and who isn’t entirely composed of racially fetishized tropes: the clingy schoolgirl, the murderous geisha, the dominatrix ninja, or some unholy combination thereof. Elektra may bear aspects of these tropes, but she is by no means reduced to them – in a show where authority is reinforced by successful acts of violence and such acts are the purview of white men, she undermines this supremacy through her own violence and her existence as a female Other of color among the male, the white, and the powerful.

Kelly Kanayama was born and raised in Honolulu but now lives in Scotland, where she is pursuing a PhD in comics research. She has written about comics and superheroes at Bitch Media, SciFiNow, NPR: Code Switch, Women Write About Comics, and Mindless Ones. Her poetry on comics and pop culture has appeared in Room Magazine, Ink Sweat & Tears, and the British Science Fiction Association magazine Focus. You can follow her on Twitter @kellykanayama.

‘Game of Thrones’ Week: The Roundup

Check out all of the posts from our ‘Game of Thrones’ Theme Week here.

Bowed, Bent, and Broken: Examining the Women of Color on Game of Thrones by Clara Mae

With the women of color being so scarce in the show, it’s just as important to look at the quality of these portrayals. While Game of Thrones does give us some strong women of color, many of them are portrayed problematically in their own ways: either put into subservient roles, exoticized, demonized, or otherwise discarded by the narrative in ways that the white characters aren’t.

Let’s Talk About the Children: War and the Loss of Innocence on Game of Thrones by Amy Woolsey

Children have always figured prominently in Game of Thrones, but their presence seems especially meaningful this [fourth] season, as we get a clearer glimpse of the war’s effect on bystanders, people not entrenched in political intrigue and behind-the-scenes strategizing.

Game of Thrones: Does It Feel Worse to Cheer For or Against Daenerys? by Katherine Murray

It’s hard to ignore that this is a white woman from a foreign nation who feels it’s her birthright to teach a bunch of brown people how they should behave. … On the flip side, watching a woman lose power on Game of Thrones always seems to involve watching her be sexually victimized somehow, which I can’t really get on board with, no matter how awful she is.

Why I Will Miss Ygritte’s Fierce Feminism on Game of Thrones by Jackie Johnson

Ygritte was fierce, she was vibrant, and she didn’t take any shit. Ygritte’s feminism was multi-dimensional, and for me she will always be missed.

When Brienne Met Jaime: The Rom-Com Hiding in Game of Thrones by Victoria Edel

But in that web of gloom, there’s this beautiful shining light: Brienne and Jaime. And while rom-coms are not often praised for their realism, to me, this couple is the most grounded, sensible thing about the show.

Game of Thrones: Catelyn Stark and Motherhood Tropes by Sophie Hall

Catelyn Stark’s main function in the show is to be a mother to Robb Stark, a prominent male character, whereas in the book series, A Song of Ice and Fire, she is so much more than that. … The show creators are here relying on mother tropes in order to set up the characters; Catelyn is now the nag who only cares about her family and nothing else, whereas Ned is now the valiant hero who wants to seek justice.

Game of Thrones: Is Jon Snow Too Feminine for the Masculine World? by Siobhan Denton

Whilst ostensibly male in terms of gender, Jon Snow’s character is arguably definably feminine through his actions, motivations and interactions with both female and male characters. … This is not to suggest that Jon’s character is not masculine; certainly his actions in battle signal him to be a hero in the archetypical sense, but I am suggesting that Jon Snow’s masculinity coexists with a feminine expression…

In Game of Thrones the Mother of Dragons Is Taking Down the Patriarchy by Megan Kearns

While many women orchestrate machinations behind the scenes, no woman is openly a leader, boldly challenging patriarchy to rule. Except for one. Daenerys Stormborn of House Targaryen.

Another Dead Sex Worker on Game of Thrones by Amanda Rodriguez

Even after the finale of its fourth season, the HBO series Game of Thrones continues its reputation for unpredictability and for subverting our genre expectations. However, a glaring pattern of predictability is emerging: all sex workers with significant roles will die horribly. Think about it.

“Love No One But Your Children”: Cersei Lannister and Motherhood on Game of Thrones by Sophie Hall

Cersei Lannister is cunning, deceitful, jealous and entirely about self-preservation. Yet, her show self seems to tie these exclusively with her relationship with her children… Why is motherhood the go-to in order to flesh out her character? Why can’t she be separate from her children, the same way the father of them, Jaime Lannister, is?

The Occasional Purposeful Nudity on Game of Thrones by Lady T

In fact, the difference between gratuitous nudity and artistic nudity is not that difficult to discern. Even Game of Thrones, the show that puts the word “tit” in “titillation,” occasionally uses nudity in a way that isn’t exploitative and adds to a scene rather than detracting from it.

Controversy is Coming for Game of Thrones by Rachel Redfern

Here’s the thing–for all of its controversy (which isn’t hurting the show’s viewership, I’m sure), people are still connecting to this show and are connecting to the terrible, senseless, often difficult situations that they have to struggle through. Game of Thrones offers us, and its characters, no clear way out of mess, no neatly tied up episode endings, hell, even the most devoted fans can only speculate on the series’ ending. This show hosts both the unknown future and the sadly familiar past of familial dysfunction and bad romantic choices.

Sex Workers Are Disposable on Game of Thrones by Gaayathri Nair

When we are introduced to Ros, she is working in Winterfell but as war approaches she decides to try her luck in King’s Landing expressing the view that if all the men leave for war there is not going to be much for her in Winterfell. Once there she goes from being “just a sex worker” to getting involved in the politics of the realm by becoming the right hand woman of Little Finger and subsequently double crossing him by becoming an agent for Varys. However despite her many interesting qualities and potential for interesting storylines, Ros basically exists for one reason to provide exposition regarding male characters on the show while naked. She is sexposition personified.

Masculinity in Game of Thrones: More Than Fairytale Tropes by Jess Sanders

Boys are judged on their ability to swing a sword or work a trade, criticised for showing weakness, and taught to grow up hard and cold. Doesn’t sound unfamiliar, does it? Masculinity is praised in Westerosi society, as it is in our own.

Game of Thrones: The Meta-Feminist Arc of Daenerys Targaryen by Amanda Rodriguez

The journey of Daenerys Targaryen is a prototype for female liberation, one that charts women’s emancipation over the centuries and encourages us to push harder and dream bigger for even more freedom now.

Here There Be Sexism?: Game of Thrones and Gender by Megan Kearns

I recognize that there’s a difference between displaying sexism because it’s the time period and condoning said sexism. But this IS a fantasy, not history, meaning the writers can imagine any world they wish to create. So why imagine a misogynistic one?

Motherhood in Film & Television: Spawning the World: Motherhood in Game of Thrones by Rachel Redfern

One of the aspects that struck me in the show though, is the portrayal of motherhood. Far from being absent or swept to the side, the film’s mothers are a driving force in the plot development and are some of the most multi-dimensional of the series (credit has to be given to the actresses who play them).

Gratuitous Female Nudity and Complex Female Characters in Game of Thrones by Lady T

Yes, Game of Thrones is a show that loves its nudity. HBO is known for gratuitous displays of naked ladies in many of its show, but Game of Thrones might as well exist on a network called HBOOB.

Game of Thrones Season 2 Trailer: Will Women Fare Better This Season? by Megan Kearns

Luckily, Season 2 will see an influx of new characters, including lots of female roles. Huzzah! The “Red Priestess” Melisandre of Asshai (Carice van Houten), female warrior (!!!!) Brienne of Tarth (Gwendoline Christie), noblewoman Lady Margaery Tyrell (Natalie Dormer), Ygritte (Rose Leslie), the Ironborn captain (double !!!!) Yara Greyjoy (Gemma Whelan) named “Asha” in the novels. Wait, a sorceress, warrior and ship captain?? More women in leadership roles?? Sounds promising!

Bowed, Bent, and Broken: Examining the Women of Color on ‘Game of Thrones’

With the women of color being so scarce in the show, it’s just as important to look at the quality of these portrayals. While ‘Game of Thrones’ does give us some strong women of color, many of them are portrayed problematically in their own ways: either put into subservient roles, exoticized, demonized, or otherwise discarded by the narrative in ways that the white characters aren’t.

This guest post written by Clara Mae appears as part of our theme week on Game of Thrones.

I often feel conflicted about HBO’s Game of Thrones and its portrayal of women. On one hand, the show has given us some of today’s pop culture feminist icons: women like Brienne, Arya, Daenerys, and Olenna, who show us what it means to persevere in a male-dominated society despite differences in age and social standing. On the surface, so too does the show give us dynamic women of color: characters like Irri, Missandei, Shae, Talisa, and the Sand Snakes, some of whom were updated or added in for the benefit of the show’s audience (of which I am a part of exclusively, having not read the book series).

But with the women of color being so scarce in the show, it’s just as important to look at the quality of these portrayals. While the show does give us some strong women of color, many of them are portrayed problematically in their own ways: either put into subservient roles, exoticized, demonized, or otherwise discarded by the narrative in ways that the white characters aren’t.

The first image we get of women of color in the show is not… flattering, to say the least. In the pilot episode, we see the women of Khal Drogo’s khalasar writhing topless and being mounted in plain sight as Daenerys looks on in disgust. Daenerys is dressed in a light, airy dress while the dark-skinned Dothraki women gyrate in dirty clothes. The audience is meant to see these women as “savages,” and Daenerys the character we sympathize with — an uncomfortable task, you can understand, if you happen to look more like the Dothraki women than Daenerys herself. To contrast this terrible first impression, we later meet Irri, a kind and headstrong woman who is gifted to Daenerys as a handmaiden — really, just a euphemism for “servant/slave” in this context, as another handmaiden, Doreah, mentions that “your brother bought me for you” and, y’know, they’re not actually paid for their services.

Irri is the first woman of color we meet who expresses any degree of humanity. She teaches Daenerys the Dothraki language, mends her clothes, and cares for her. It’s a subservient role, clearly, and one that’s problematic when you look at the fact that the only women of color we’ve seen up to this point are either barbarians or servants. But the narrative tells us Irri is not unhappy in her station — and in fact seems to take pride in it — and so her lack of agency goes by relatively unremarked upon. And social standing aside, Irri is a strong character in her own right. She’s proud of her culture, is equal parts firm and compassionate, and has no qualms about speaking out against the men in her male-dominated tribe.

But Irri is ultimately not given much to do as a character outside of her subservient role to Daenerys, and unfortunately, the narrative ultimately discards Irri for Daenerys. Irri is killed off-screen in Xaro Xhoan Daxos’ home when the dragons are stolen. When Daenerys stumbles across Irri’s body, she briefly shows distress, but yells not a second later, “Where are my dragons!” Irri’s body, then, suddenly becomes just another object in the room. The narrative here is clear: Irri, as helpful and supportive as she was to Daenerys, ends up mattering very little at all.

Irri is then replaced with Missandei as Daenerys’ translator and cultural ambassador. Missandei, like Irri, is also a servant to Daenerys: “You belong to me now, you do what I tell you to,” Daenerys tells Missandei after buying her from her former master. Again, we have an uncomfortable power dynamic between our white female protagonist and another woman of color; but with Missandei, at least, she’s given more to do than Irri ever was, and is all around one of the most long-lasting and positive representations of a character of color on the show.

Although Missandei starts out as a servant, she quickly grows from simply being Daenerys’ translator to her confidant and advisor on the council. She’s shown to be intelligent and quick: she can speak nineteen languages and advises Daenerys about the fighting pits of Meereen. Daenerys herself becomes very fond of Missandei and indeed ends up seeing her as a close friend: when she believes they’re both going to die in Daznak’s Pit, Daenerys holds Missandei’s hand in a sign of trust and love.

Most notably, Missandei is also given a chance at romance with Grey Worm. Through Grey Worm’s eyes we see Missandei as someone who deserves to be looked upon reverently: an important contrast to the images of the gyrating, savage women of color we saw back in episode one. By giving Missandei a romance, she’s elevated above simply being a servant or a background character: she’s someone who matters and who is worthy of love. That, if anything, is one of the most valuable portrayals a woman of color can see reflected back at her.

Missandei is not the only woman of color romanced on the show. Shae is Tyrion’s clever and outspoken lover across several seasons. To be clear, Shae’s actress is Turkish; Turkey straddles the border between Europe and Asia. The actress has spoken about being type-cast as a “foreigner” in European films. The show also plays her off as an “exotic Other” regardless, so I thought it appropriate to include her here. Shae is a rather feminist character: she outwits Tyrion in their first meeting, and is shown to be just as clever as Varys and Littlefinger when necessary. She’s incredibly protective of Sansa: she quickly pulls a knife on a serving girl who tries to tell Cersei about Sansa’s period. She’s compassionate and loving towards Tyrion, a sharp contrast to how the other characters treat him. She’s all around a positive improvement from her book counterpart, and an example of how a character doesn’t need to be a queen to be able to take control of her own story.

Yet Shae’s characterization begins to quickly unravel in season four. The narrative suddenly turns her cruel, thoughtless, and petty — an attempt to put her back on track with her book counterpart, despite George R.R. Martin saying book versus show Shae are “certainly two different characters.” Shae then becomes the tawny jezebel in Tyrion’s life: she lies on the stand about Tyrion and Sansa, despite how much she sincerely seemed to love both of them. Tyrion later stumbles across Shae in his father’s bed — a somewhat inexplicable conclusion, as the show never makes it clear whether she’s there by choice or by blackmail. But then it doesn’t really matter, because Shae is brutally choked to death by Tyrion in a gratuitous snuff scene: her body splayed out with a gold Lannister chain dangling from her neck. The scene focuses more on Tyrion’s pain than Shae’s, and in the end Shae is fridged in order for Tyrion to finally find the determination to kill his father. Despite being such an integral character in the show, the narrative ultimately discards her.

Then we have Talisa (whose actress is half Chilean), the other woman of color romanced on the show. She’s introduced in season two and she’s tough as nails: the first thing she does when we meet her is saw a man’s foot off. Talisa is Not Like Other Girls: she vows to never go to dances, and instead travels the countryside tending to the wounded. As a creation of the show writers, Talisa is Robb’s equal in many ways: she trades quips with him, is of noble birth (although not from Westeros), and is just as stubborn. Although some have pointed out that the show writers made her a bit too much of a Strong Female Character, a Mary Sue of sorts, she is regardless the portrait of a confident woman driven by her own moral compass.

It’s difficult then to reconcile Talisa’s “Mary Sue-ness” with how utterly her life falls apart. Talisa and Robb make some singularly bad decisions together, the worst of which is getting married despite both being fully grown adults who are aware of Robb’s “debt that must be paid” to the Freys. Talisa becomes one of the sources behind Robb’s and Catelyn’s fractured relationship, and indeed Talisa is placed strongly in opposition to Catelyn: young versus old, change versus tradition. As the audience is more familiar with Catelyn than Talisa, it’s difficult to not feel resentful towards her for embodying everything Catelyn is not.

This of course all culminates in the Red Wedding, which Talisa is present for when her book counterpart (Jeyne Westerling) was certainly not. Talisa’s death is vicious and startling; a painful reminder of how often the women of color are written off the show. So although the show writers seemed to take two steps forward by creating Talisa, a strong woman of color presented as Robb Stark’s equal, they then took several steps back by giving her one of the most unpleasant deaths that any woman has suffered on the show.

Then we have Ellaria Sand and the Sand Snakes. We meet Ellaria in season four: she’s fiery, viper-tongued, and sexually free. After Oberyn’s death, she becomes relentless in her quest for revenge, and she sets her sights on Myrcella: “Let me send her to Cersei one finger at a time,” she demands of Prince Doran. Ellaria is unhinged; an angry demoness who is given little characterization beyond her need for vengeance.

Ellaria rallies her daughters and stepdaughters the Sand Snakes, who are younger and more bloodthirsty than their book counterparts. The show writers have reimagined them as tanned jezebels out to torment the sweet Myrcella, who really, has done nothing wrong except be related to Cersei up to this point in time. While Tyene, Nymeria, and Obara are interesting in their own rights, they are not given much characterization beyond just acting as Ellaria’s weapons. As Neil Miller writes at Film School Rejects:

“The Sand Snakes have become villains of the story, hellbent on doing harm to Myrcella in their blind quest for vengeance…It has made them one dimensional characters, stereotypes who will potentially become more known as ‘The One With the Whip’ and ‘The One with the Daggers’ than well-rounded characters. They are caricatures, whereas Oberyn was a dynamic and fully fleshed-out character.”

Worse, the narrative pivots the story so that instead of it being focused solely on Ellaria and the Sand Snakes, it instead becomes the story about Jaime and his heroic rescue of his niece/daughter. The Dornish women, then, are given little agency over their own plotline: they simply exist as Jaime’s antagonists that he must overcome in order to triumph.

All in all, Game of Thrones doesn’t do so great with its women of color. Three of them are dead, leaving us just Missandei — the one positive portrayal — and the bloodthirsty Ellaria and the Sand Snakes. With the debut of season six, I’m hoping we’ll see not only the Sand Snakes getting more characterizations, but new characters of color introduced. I’m going to be crossing my fingers for a lot of things. But looking at the show writers’ poor track record, I’m also not going to be holding my breath.

Clara Mae is a twenty-something year old English grad from UC Berkeley who works somewhere in the San Francisco financial district. If not at work, is probably off eating ramen, petting dogs, or attempting yoga. Blogs too little and tweets too much at @ubeempress.

A Black Feminist Woman’s Life in Comedy Web Series ‘Sit Black & Relax’

This series expands the often narrow variety of roles for Black Women in film, and allows them to be what we rarely see — normal.

This is a guest post by JustLatasha.

Comedy vlogger JustLatasha writes, directs, and produces the comedy web series Sit Black & Relax. The series premiered Monday, March 14th (and every 1st Monday of each month) on JustLatasha.com. This series expands the often narrow variety of roles for Black Women in film, and allows them to be what we rarely see — normal.

Sit Black & Relax has a five episode premiere for its first season and stars Shakirah DeMesier of the extremely popular play, Plantanos y Collard Greens, and comedy actress Alison Burke. DeMesier plays the lead of “Maya,” an awkward new New Yorker who tries to casually live while Black amongst her white friends, and often finds herself in ironic situations due to the advisement of her best friend “Lana,” played by Burke. The series obtains heavy influences of FX’s Louie and Comedy Central’s Broad City, and is told through the passive Black woman’s point of view.

Sit Black & Relax shows a feminist woman living her Black life. Maya is a slightly failing jewelry designer who works at a nanny-matching service to support her dream in NYC. She’s living the carefree life: dating bachelors, entertaining the nightlife, and loving Beyoncé while meeting experiences of race. Just when her life gets too practical and predictable, she keeps her best friend Lana at her side to continue to keep her radical options open.

JustLatasha grew in popularity amongst 6K subscribers with her YouTube comedy vlog, making racism funny… when it ain’t! She tackles tough topics of pop culture and social issues concerning color and feminism, and educates her listeners using comedy. Next episode airs Monday, May 2nd on JustLatasha.com.

She hosted a screening alongside of popular podcast host, Hey Assanté of The Friend Zone Podcast, and was also joined by Kid Fury and Crissle of the #1 iTunes rated comedy podcast, The Read.

Please view the premiere episode, as featured on Blavity and AfroPunk:

[youtube_sc url=”https://youtu.be/RWe0Ov-9GoM” width=”560″ height=”340″]

JustLatasha is a Queens, NY native and cum laude graduate with a Bachelor’s of the Arts degree in Communication Arts. She began her career in the vast and un-glamourous world of Fashion PR, until she found her passion in filmmaking. She started her first brand, Dope Files, in 2010. She discovered that her passion for Black art & activism was shared amongst a vast audience. This birthed her current brand JustLatasha; she films and edits bi-weekly comedic vlogs about race issues to her 6,000 subscribers. This also led to her highly anticipated upcoming comedy web series, Sit Black & Relax, which debuted March 14th, 2016. This is her first scripted work, and she is more than excited to share more of her talents with the world.

Animated Love: How Anime Produced Two of the Best Interracial Love Stories of All Time

Two of the greatest love stories in anime are interracial relationships. … While the industry as a whole generally eschews characters of color, that hasn’t stopped some series from featuring prominent people of color characters in narratively significant stories. This has led to interracial couples being featured in two of the greatest anime series of all time: ‘The Super Dimension Force Macross’ and ‘Revolutionary Girl Utena.’

This guest post written by Robert V Aldrich appears as part of our theme week on Interracial Relationships. Spoilers ahead.

Two of the greatest love stories in anime are interracial relationships.

Now, to be fair, that might seem a little surprising. After all, while generally being (or at least seeming) progressive on an array of social issues, the anime medium as a whole has a strained relationship with people of color, with the general absence of characters of color as, sadly, just the tip of the iceberg. When characters of color do appear, they are often highly generic (read: racist) stereotypes, although some popular anime cross the line and employ straight-up blackface antics (looking at you, Dragon Ball Z).

While the industry as a whole generally eschews characters of color, that hasn’t stopped some series from featuring prominent people of color characters in narratively significant stories. This has led to interracial couples being featured in two of the greatest anime series of all time: The Super Dimension Force Macross and Revolutionary Girl Utena.

Quick disclaimer: So, any discussion about race in anime needs to acknowledge the difficulties in identifying race in anime’s heavily stylized character designs. While some shows illustrate with more of an eye towards realism and racial distinctions can be made, most characters of white and Asian background are usually shown with nigh-identical features. This often makes distinguishing between the two races quite difficult (with nothing to say of distinctions between different ethnic groups within races). As such, it’s very easy for the token American woman to have largely the same facial features as her Japanese counterparts.

It’s for this reason that discussing interracial relationships can be a little tricky, simply because there are many more interracial relationships than first appears evident. For example, Aresene Lupin the Third (of Lupin III fame) is at the very least a quarter French (if not fully French), yet he is drawn with features comparable to fully Japanese characters (for example, his nemesis Inspector Zenigata). As such, his on-again/off-again dynamic with the patently Japanese Fujiko doesn’t seem interracial at all.

In Macross, the main protagonist Hikaru Ichijyo is drawn with features similar to his American friend Roy Focker, Russian captain Bruno Global, and even his Chinese pseudo-girlfriend Minmei.

This must be stated because it means that, technically, interracial relationships are actually quite common in anime; they are just very hard to distinguish. In order to draw attention to the very existence of interracial relationships, we will be discussing the very rare occurrences of a character of color not only being narratively significant (and not simply a one-off joke or a stand-alone episode), but involved with another equally narratively significant character of an obviously different race.

The Super Dimension Fortress Macross

Released in 1982, SDF Macross tells the story of Earth’s sole interplanetary vessel as it defends against an alien onslaught using reconfigurable aircraft. The story spans multiple years and features a wide array of characters, from grizzled war veterans to wide-eyed and naive starlets. It tells the story of survivors trying to endure the hardships that come as the cost of war, both on a community and culture and on the individual.

Most fans in the west know of SDF Macross as the basis for the first chapter in Robotech (an American product splicing together three separate Japanese shows, including Macross, to produce one three-generation narrative). Some elements of the show were amended for American/Western audiences but the vast majority of the story remained intact, including the violence and realism (well, as much realism as one can have in a show about a transforming aircraft). It would be this story that would introduce iconic anime characters like Hikaru Ichijyo (Rick Hunter in Robotech), Misa Hayase (Lisa Hayes), and many more. While Hikaru/Rick would be the main character and the story would follow his life and romances, a supporting story would be told following the tender love affair between command officer Claudia LaSalle (Claudia Grant) and ace fighter pilot Roy Focker (re-spelled Fokker in the U.S. for some reason).

Claudia is the bridge officer in charge of weapons and navigation of the Macross (the giant space fortress that serves as the set and centerpiece of the show). She’s seen as a veteran officer and a mentor/big sister to other female characters in the show (especially Misa Hayase). She’s often the level-head in the bridge crew but also has a wild side as evidenced by her oft-referenced romantic life.

Opposite Claudia, we find Roy Focker. The ace fighter pilot for the humans against the early onslaught of alien forces, Roy seems to be the action hero of the first half of the story. At first glance, Roy is little more than an American stereotype. Tall, brash, and with copious blonde hair, he seems the antithesis to Hikaru’s Japanese stature and pacifist nature. This slowly evolves into a fully-formed character as we see Roy’s fraternal feelings for Hikaru as well as his romance with Claudia.

We see little evidences of Roy and Claudia’s romance throughout the first half of the show. They flirt after combat missions and we hear about their plans to see each other (events that usually transpire off-screen). In fact, our introduction to Claudia in the first episode includes Misa chastising her for her scandalous behavior with a night out with Roy the night before the big launch at the start of the show. Later, we see Claudia butting into Misa’s official exchange with Roy to tease him about his performance. All this builds to show an idealized relationship that includes passion and commitment.

And then Roy dies. (Uh…thirty-year-old spoiler alert?)

After a vicious dogfight with the alien ace pilot, Milia Fallyna (Miriya Parina Sterling in Robotech), Roy shakes off the suggestion that he go to the hospital. He instead retreats to Claudia’s apartment aboard the Macross. Despite coming out of a fight with her from an earlier episode, she makes pineapple salad for them during what should be rare quiet time together. Strumming away on a guitar, Roy slips from life on Claudia’s couch.

The pallor of Roy’s death hangs over the characters for the remainder of the show, affecting everyone in ways big and small. Claudia grows a bit melancholy in the wake of Roy’s absence but continues to soldier on. She clearly carries warm memories of Roy, as best evidenced when she advises Misa about her romance with Hikaru. During a late-season flashback, we are treated to a full episode of Roy and Claudia’s relationship when it first blossomed. We see Claudia as a stiff junior officer and Roy as a careless and callous fighter jock. They are at odds with one another until Claudia discovers Roy at her door during a rainstorm, determined to explain to her his feelings and to make her understand why he is who he is. Their love blossoms from there and becomes the stuff of legend.

Roy and Claudia’s relationship is not perfect. It is not ideal. It is tested constantly by the working lives of two professionals in tense situations with impossibly high stakes. Yet despite their backgrounds and despite their differences, their love for one another is undeniable.

To fans in the 1980s, tuning in on Saturday mornings, this was quietly subversive. In the west, television shows were (and still are) lacking people of color, except occasionally in a single token role. To see a Black woman in a leading role (whose name wasn’t Uhura) was something many fans still remember distinctly. But an interracial love affair? There were states in the US where that was technically still illegal! And here it was, not only on a beloved cartoon, but depicted beautifully, with the respect to be realistic but also the idealism to be wonderful.

Revolutionary Girl Utena

Whereas Macross would see Claudia and Roy’s love in the background of the larger story of humanity persevering against annihilation (as well as the far less satisfying love triangle between Hikaru and Misa and Minmei), 1997’s Revolutionary Girl Utena would put the interracial relationship front and center. It did this by not just involving the two main characters of the story, but by making their love the very centerpiece of the whole story.

The story of Revolutionary Girl Utena revolves around a sword-fighting contest at an elite private school where the prize for victory is the hand of the lovely and demure Anthy Himemiya. Anthy is of indeterminate racial background, but most guesses is that she is Indian or of Indian descent. While she is drawn with dark skin tones in the comic and early episodes of the animated series, Anthy’s skin tone is noticeably lightened in later depictions, most notably the 1999 feature film.

As the centerpiece of the series, Anthy is an initially enigmatic figure who appears to be little more than an abused damsel in distress, being passed around between the elites of the school. The heroine of the show, Utena Tenjou, more or less stumbles into rescuing her from the monstrous Saionji, resulting in the two being bonded to one another. Their relationship is extremely awkward at first, as much due to their same gender as well as simply being set in the adolescence of life, but their feelings slowly blossom as the series progresses, approaching thinly-veiled romantic overtones throughout the later episodes (and even explicitly stating a sexual dynamic in the film).

The issue of a sapphic connection between the two is very much a running theme in the story. Whispers of lesbianism are shared throughout the show, which makes the tomboy Utena uncomfortable and often explode defensively (at least initially). As the show progresses, the issue of same-sex love takes a backseat as the stakes raise for Anthy’s hand (and the inferred cataclysmic implications of her affection). Whatever novelty there is in their connection is lost as Utena fights for Anthy’s freedom and even her very life. When the final turn comes, the heartbreaking rejection that occurs leaves both characters transformed and arguably not for the better.

Fans of all persuasions gravitated towards the bold love story on display. As the world wrestled (and continues to wrestle) to address issues of gender and sexuality, where the words “gay” and “lesbian” were often still whispered, Revolutionary Girl Utena came out brashly, confronting these issues head-on. To do so while also tackling an interracial couple underscored the pervasiveness of many prejudices and preconceived notions. On full display was a love story that trumped many of the legends of old and simultaneously blew away every single reservation and preconceived notion along with it.

In both of these classic anime series, the racial background of the respective love interests is never made an issue. Nobody remarks to Claudia that her race is an issue in her seeing Roy. Nobody makes an issue of Anthy’s race or ethnicity as she dates Utena. Anthy and Utena don’t even see any real protest regarding their same-sex relationship (regardless of however real or imagined it is at the time). With regards to Roy and Claudia’s pairing, the only protests are internal to Claudia as the relationship begins.

While Claudia would largely disappear from the spotlight of Macross/Robotech fandom as the franchise moved on, Anthy remains a popular character, especially among non-white cosplayers. As a rare character of color in a major series, and as the cornerstone of that series, she’s seen as an icon and deservedly so. She has few peers among a vast sea of comparative homogeny when it comes to character types. While styles, personalities, and all manner of characteristics vary widely in anime, ethnicity and race seem rarely varied. Characters like Anthy and Claudia are welcome respites from that monotony.

That their relationships are unrestrained is even more noteworthy. Claudia’s relationship with Roy is never questioned, and certainly not on the bounds of their differing ethnicity. Anthy and Utena are likewise free from such criticisms (though, to be fair, they have far bigger oppositions in the story).

Anime is not free of racism. Anime, as a whole, has an uncomfortable dearth of characters of color. While that trend is changing, we still see a long way to go. It is comforting, if only a little, that what few characters are depicted and shown so prominently, are free of many of the restrictions of love we see in much of the world today. Claudia and Roy’s relationship is simultaneously realistic and perfect, striking the balance of believability and idealism that we look for in fiction. Anthy and Utena’s love starts accidentally and burns slowly, until it ignites like a flame. Their love story is the stuff of legend and will live on in the annals of great love stories in fiction, anime or otherwise.

With interracial couples sorely lacking in popular depictions in all media, it is comforting to find not only examples in anime (however admittedly rare) but to find sterling examples that inspire hope for any love, no matter the persuasion. Plus, these two love stories are set against dramatic swordfights and pronounced dogfights with transforming aircraft.

Robert V Aldrich is a novelist based out of North Carolina where he lives in denial about his bald spot. He can be found on Twitter at @Rvaldrich, Facebook, at his website Teach The Sky, and at parties talking to the dog. When he’s not writing, he works as a convention speaker, cancer researcher, and martial arts instructor.