Archive for October, 2011

30
Oct
11

Does anyone care that Ariane Chavasse is a cellist?

Billy Wilder’s 1957 frothy May-December romance Love in the Afternoon was meant to serve as a throwback to Ernst Lubitsch’s elegant comedies of manners. Its Parisian setting and the casting of Maurice Chevalier (Merry Widow) and Gary Cooper (Bluebeard’s Eighth Wife and Design for Living) sought to further associate it with Lubitsch’s body of work. Though unpopular with members of the Catholic church, undersold by American distributor Allied Artists, and regarded by Wilder as a flop, many remain charmed by Love decades later. Some of that might have to do with composer Franz Waxman’s arrangements of “C’est si bon” and “Fascination,” along with Matty Malneck’s three original compositions for the film. The merit of these contributions certainly suggest why Love was the first picture screened in the course I’m taking this semester on Hollywood film scores.

However, I don’t think Audrey Hepburn’s presence can be overlooked. In email correspondence, my film score professor noted that Wilder optioned Claude Anet’s novel Ariane with Hepburn in mind. Indeed, Hepburn was the first actor cast for Love. He also speculates that Wilder cast Hepburn because of narrative parallels he saw between Ariane and Sabrina, which was released in 1954 and also focused on a romance between a young girl and an older American man.

I also think Hepburn’s continentalism is embedded in her screen persona, and informs how her paramour, American business magnate and playboy Frank Flannagan (Cooper), fetishizes the French music conservatory student to whom he’s attracted. Hepburn was Belgian by birth, maintained British citizenship, and survived an adolescence in Nazi-occupied Arnhem. Almie Rose speculates that these childhood traumas resulted in the actress’ life-long struggle with disordered eating and low self-esteem.

But such possible connections and lived experiences with war-time tragedy don’t seem to register for people like Frank Flannagan. He doesn’t know her name for much of the film, learning only her first initial and resorting to calling her “thin girl.” He also projects his stereotypical assumptions about French femininity onto his conquest. According to him, French girls never cry and treat life as little more than a series of erotic (or, during the Hayes Code, “romantic”) misadventures. In his mind, they probably also form cigarette smoke into perfect circles with their lovely mouths and subsist on a diet of champagne and baguettes. And what use would it be to counter that stereotype when Flannagan’s just between planes and hotel suites anyway? Just send him the bill and be done with it.

Flannagan and Chavasse in the afternoon; image courtesy of nytimes.com

Thus, when they rendezvous in his hotel suite one afternoon, he has a traveling quartet play French jazz standard “C’est si bon.” Written in 1947 and originally recorded by German-Belgian artist Angèle Durand, the pop song grew in popularity before 1957 with cover versions from Eartha Kitt and Johnny Desmond. Indeed, the film itself seems to be framing French national identity through the use of “C’est si bon.” Chevalier narrates over a montage about romance in Paris. Waxman’s arrangement of “C’est si bon” is present throughout. Though modifications to tempo and instrumental color are applied as Chevalier considers different tableaux and social groups, the song is clearly identifiable and reaffirms that all French people are obsessed with love. These applications of “C’est si bon” seem to speak directly toward Theodor Adorno and Hans Eisler’s assertions about score’s relationship to geography and history in “Prejudices and Bad Habits,” an essay which outlines and seeks to rectify some of film music’s deplorable qualities. Citing the use of Dutch folk song as an example, Adorno and Eisler argue that when surrendered to the whims of an arranger, the use of music to suggest place is dubious. “Here music is used in much the same way as costumes or sets, but without as strong a characterizing effect” often resulting in compositional sameness.

Chavasse abides Flannagan’s stereotypical reduction of her culture’s attitudes toward femininity by pretending to be a femme fatale, despite her age and romantic inexperience. This seems to link the role of Chavasse to Hepburn’s characterization of Holly Golightly as a bucolic rube play-acting at being a New York party girl Breakfast at Tiffany’s. We seem to buy her cosmopolitanism because it’s delivered with a British accent, even if the whole production is a contrivance that appeals to men’s libidinous assumptions about elfin women of European lineage.

Holly Golightly; image courtesy of nytimes.com

Chavasse learns of Flannagan’s reputation while her detective father Claude (Chevalier) is investigating him for a client who is convinced his wife is having an affair with him. Buying into cultural stereotypes about American males’ rugged individualist spirit, she takes to Flannagan and helps him out of a sticky situation with her father’s client. They meet cute and embark on a brief fling that blooms into something more upon his return to Paris a bit later. Chavasse is quick to discover and file her feelings away with clippings of his international romantic conquests. Flannagan only truly begins to reciprocate when he feels threatened by all of the experience she claims to have with a string of entirely fictional foreign conquests. Again, Hepburn’s precocious performance of Chavasse playing a sexpot must have informed the decision to cast her as Golightly.

When applying “Prejudices and Bad Habits” to Love, I find myself siding with Adorno and Eisler more than I’d expect. While I don’t take as given their belief that moving away from tonality and popular song form necessarily indicates a shift away from mass indoctrination and false consciousness, I think the application of these arrangements can be a bit oppressive. Apart from the gross cultural signification going on with “C’est si bon,” I find the use of the waltz “Fascination” to be extremely obtrusive and overused as a leitmotif signifying Chavasse and Flannagan’s romance. What’s more, I don’t buy it. Perhaps this has to do with my inability to perceive Hepburn and Cooper as having any romantic chemistry. Perhaps it’s because I think these are two people with whom I’d rather not spend 130 minutes in their company. More than that, I don’t buy that their hasty marriage (reported by Chevalier in voice-over at the film’s end, no doubt to appease those agitated Catholics) is a good match or a happy ending for the film. This old dude probably cheats on Ariane as soon as they move into their New York penthouse, if not on the plane ride across the pond.

Yet I think the film offers a few points to critique Hollywood cinema’s reliance on romantic classical music. Chavasse continuously rebuffs the advances of fellow conservatory student Michel, a clumsy and age-appropriate square with too much of a fondness for Richard Wagner for her daring yet refined tastes. Wagner’s music and its emphasis on endless music yet compositional unity was of course hugely influential on Hollywood film composers of this period. After a performance of Wagner’s Tristan und Isolde where Chavasse reunites with Flannagan, she comes home and hums “Fascination.” Her father takes note and inquires about the tune’s origin. Chavasse lies and says it’s from the opera. Her father knows her daughter is lying, as he remembers her humming the tune after a previous interlude with the man he later learns is Flannagan. Yet he smiles knowingly at his daughter and says he must have been mistaken, noting that composers steal from each other all the time. It could be argued that embedded within those moments is a metacommentary on Hollywood film score’s lack of originality.

There may even be a moment within the film’s score that abides by Adorno and Eisler’s preference toward dissonance. Flannagan and Chavasse’s first goodbye is scored by what is believed to be an original composition of Malneck’s ”Ariane,” a melancholic musical figures which lacks any real melody or resolution. This seems to be the moment where Chavasse asserts her unrequited desire, or at least acknowledges it to herself. “Ariane” plays into the next scene, which shows her sulking in her bedroom following Flannagan’s departure. However, once her father returns home from work and discovers the boutonnière Chavasse took from Flannagan in the refrigerator, the score reiterates “Fascination” and thus potentially resolves Chavasse’s existential crisis.

It's one or the other, Ariane; image courtesy of fanpop.com

Film music scholar Claudia Gorbman argues that one of classic Hollywood film music’s organizing principles is invisibility. This means that the technical apparatus of non-diegetic music must not be visible. One simple solution film productions employed to adhere to this principle was to show musicians playing music on-screen, and thus existing within the film’s diegesis. Love adheres to this in a number of ways, including having Flannagan’s hired musical ensemble play for him in his suite, as well as accompany him to a few humorous locales. It also accomplishes musical invisibility with Chavasse, but seems to have an ambivalent relationship with her identification as a cellist. Often, she forgets she’s a cello player, particularly as she gets swept up in her affair with Flannagan. The film ends with her leaving Paris with Flannagan without her cello. The last shot is of her father holding the cello at the train station as he watches his daughter ride off with her rakish paramour. While this is supposed to be a happy ending, I’d be a lot happier if she didn’t have to choose between having a boyfriend and nurturing her own artistic endeavors.

29
Oct
11

Scene It: Kara Walker and Arto Lindsay in I Am Love

Last summer, I watched I Am Love and broke my weakly held resolve not to watch Tilda Swinton movies. I briefly attempted to boycott the actress’ work following her decision to stand with Roman Polanski in 2009. I can’t justify the revocation. But I remain invested in her career, as well as her sartorial choicesmusical collaborations, and commitment to global cinema. While I’m disappointed that Swinton (among folks like Martin Scorsese) signed a petition demanding Polanski’s release from Zürich, I think she makes cerebral professional choices and is one of the most compelling screen presences of her generation.

Tilda Swinton as Emma Recchi in I Am Love; image courtesy of theawl.com

I was interested in I Am Love for a few reasons. For one, I love passion project collaborations between friends. Director Luca Guadagnino spent several years trying to get the project off the ground and Swinton was instrumental in getting the film made. Also, she speaks Italian in the thing. To add a layer of complexity, her Italian is inflected with a Russian accent, as her character Emma escaped the Soviet regime through marrying into a wealthy Italian family who made their money in textiles. Also, after reading Stella Bruzzi’s Undressing Cinema, I have renewed critical interest in costume design for film. Thus, I also have an investment in the ongoing discourse surrounding the American Academy of Motion Picture Arts and Sciences’ inattention toward achievements in costuming beyond period films (an argument in conversation with critical pushback against the Academy’s definitions on what constitutes an “original” film score), I was interested in how designer Antonella Cannarozzi dressed the film.

Though I Am Love takes place at the turn of the 21st century, and is thus ultimately a period film, it challenges Molly Lambert’s assertion that, in the 90s, European fashion foregrounded excess while American clothing design privileged simplicity. While some of her extended family may take to lavish high couture, much of Emma’s wardrobe consists of minimalist shift dresses and twinsets. The exceptional fit and versatility of a garment seems to justify its cost rather than its opulent detailing. Given German designer Jil Sander’s involvement in I Am Love, we might need to complicate our assumptions about how clothing designers use clothes to signify material wealth and nationhood. Though it seems as though Emma looks toward American society wives like Jacqueline Kennedy when she puts together an outfit, we might want to remember the First Lady’s obsession with French designers. However, just as with everything else in Emma’s life, her clothes confine her as much as they announce her station.

Katie Holmes as Jackie Kennedy in "the Chanel suit"; image courtesy of telegraph.co.uk

Many people describe the film as a story about a woman breaking free from societal restriction. They would be right in that summation, though short-sighted if they solely attribute her awakening to taking a lover. True, Antonio is an important figure. He’s a chef and of a lower class position than Emma. But while much has been made of the “prawnography” scene and the sequence where Emma finally pursues her desire, all of Emma’s decisions are motivated by the understanding that her daughter Elisabetta is as a lesbian. This bit of news–and the implication of her daughter’s rebellion against her mother’s life decisions–seem to initially disturb but ultimately transform Emma. If her daughter can follow her heart and own her desires, why can’t she? This redefines their relationship and places Elisabetta in something of a mentorship position for her mother, who is only finally learning how to love after taking to her daughter’s example. As an adult woman whose mother just turned 65 yesterday, I take enormous comfort and pride in how she seeks to learn from me as much as I do from her.

Arto Lindsay's Salt (Righteous Babe, 2004); image courtesy of amazon.com

This brings us to the scene where Emma discovers her daughter’s orientation. Emma finds Elisabetta’s copy of Arto Lindsay’s Salt, a token from an ill-fated affair with another woman. She keeps this album as a reminder of what they shared and a means through which to process her grief and find catharsis. Lindsay’s status as a post-rock avant-garde composer may now be a signifier of affluence, as Krin Gabbard argues as jazz’s function in American film after the 1970s in Jammin’ at the Margins: Jazz and the American Cinema. Lindsay drove Caetano Veloso from the airport during the Brazilian musician’s first trip to New York. This may have represented a reassertion of a fringe or outsider identity in the 1980s, as Lindsay and Veloso were associated with politically reactionary musical subgenres like no wave and Tropicália at the time. But twenty to thirty years later, it may also just mean that more rich people can throw on a Caetano Veloso record for a dinner party. However, I don’t think those affiliations necessarily presume a degradation in quality or emotional significance for the listener. What’s more, subversion can happen in a concert hall or a boat party as surely as it can in a punk concert in someone’s basement.

It should not be ignored that Lindsay’s Salt uses a Kara Walker piece as its cover art. As many recognize and I discussed elsewhere, Walker’s confrontational body of work is loaded with rich, complicated, and troubling assertions and surreal reimaginings of America’s racist cultural history. Thus it might be just as upsetting that Emma’s daughter has an album with a cover that appears to have an image of a man examining and invading a black woman’s anatomy. What’s especially disconcerting about this image is its ambiguity–is the woman helping or controlling her examiner? Agency is not clearly established here, nor are power relations fixed. This conscious decision to position the art within the abject and play with societal boundaries would seem just as upsetting to a woman who built her life on being the perfect mother, wife, and hostess. These are the imposed borders through which Emma traverses. Her daughter, along with Lindsay and Walker, provides a compass.

15
Oct
11

Things fall apart

I’ve been at a conference all day, listening to media scholars volley and bandy about ideas and concerns, as well as research and methodological questions related to television comedy. Though fascinating conversations were forming around me all day (I fumbled through a well-intended but unformed question too, because I make myself participate in these conversations), I was distracted by some sad news my partner imparted to me as I was waking up: Sonic Youth’s Kim Gordon and Thurston Moore are separating.

Kim Gordon and Thurston Moore; image courtesy of wikimedia.org

As someone who has no personal investment in marriage, it might be odd that I would react to news about the split in this way. Though I disavow the wedding industry and the societal privileging of married couples, nor treat monogamy as a sacrament, I do like to see couples make it. I was sad when the Gores announced their divorce and am pulling for Will Smith and Jada Pinkett-Smith to work it out.

Part of why this news hit me so hard has to do with projection. The move to Madison and transitioning into a life in the academy presents its own challenges. But my stepbrother was killed in a car accident this past summer, sloughing his mortal coil just shy of his 30th birthday and leaving behind a wife and baby daughter. I am still processing my grief over the loss, and keep returning to Avey Tare’s Down There for catharsis (a musical selection he would have hated). My mom’s best friend’s ex-husband passed away this month as well. In addition several friends back in Texas are planning weddings, returning to school, having children, and throwing birthday parties. I’m not lonely in Madison. I’m making friends. And between course work, class prep, administrative meetings, and writing and editing responsibilities, I don’t have time to be lonely. But while I love the work I’m doing, it’s hard to not have the time to reinvest in old friendships.

Recently, a few marriages dissolved within my friend group and, given the circumstances, I especially ache for the women in these partnerships. This causes me to reflect on my own partnership. My partner and I celebrate our eight-year anniversary next January. He is incredibly supportive of me and my professional aspirations. He also has his own projects, and I am incredibly proud of his contributions. But it’s hard to work through twelve-hour days and then come home and reconnect when you’re exhausted. It’s also challenging to expand our friend group beyond people in my program, which I hope doesn’t create any strain. But partnerships of any sort require tremendous attention and investment. Folks also change over time within them. In a 27-year marriage, both spouses evolve into different people. The challenge then becomes evolving with one another and not turning into enemies or more often strangers, which is precious and rare.

Gordon and Moore were married a year shy of my entire life. I will not speculate foul play, though I reserve the right to be disappointed in Moore if he takes up with Peaches Geldof. What most resonated with me about their union was that it was a demonstrably feminist marriage. Both partners voiced the importance of consensus, mutual respect, shared parenting responsibilities, equality, and balance. They also work together in a band, and thus constantly reconcile the band’s needs and their individual artistic inclinations. Gordon also had to deal with sexist assumptions about her husband’s instrumental prowess and routine dismissal of her musical contributions, even though she possesses one of rock’s most evocative voices. A few of my friends sustain romantic partnerships with professional colleagues. Such relationships are possible, but require compromise, attention, and negotiation.

Sonic Youth plan to finish their tour. For selfish reasons, I hope the band stays together. If they continue to create interesting, vital music, I want them to push on. There is some precedence for Gordon and Moore’s current position. The White Stripes, Quasi, Smashing Pumpkins, and Fleetwood Mac continued making music despite members’ romantic dissolution, though none of those groups had a high-profile couple with Gordon and Moore’s marital longevity. But I would be just as happy if the pair moved on to other endeavors. In 1988, artists Marina Abramović and Uwe Laysiepen ended their long-term relationship by meeting each other in front of the Great Wall of China after walking great distances. Once they saw each other, they said goodbye and continued their long journeys walking in opposite directions. Perhaps Gordon and Moore will do something similar in South America next month. If they do, it’s been a good run.

14
Oct
11

Seeking to no longer be lost in translation

This post is dedicated to the four-year-old girl I met on the bus home from class earlier this week. We talked about Dora the Explorer, her older sister’s boyfriend, her alter ego Juanita, and sang “No More Monkeys Jumping on the Bed.” She also named the women on the cover of Jacqueline Bobo’s Black Women as Cultural Readers. A reproduction of Varnette Honeywood’s Snuff Dippers, the women depicted are now named Sophia and Danielle, respectively. This girl is the fucking future.

When I lived in Austin, I watched several Tyler Perry movies with my friend Erik. Perry is an industry unto himself, so to avoid watching his films seemed short-sighted to us. The politics of avoidance shaped and raced reception practices around his films. Perry’s consumer base are people of color, particularly within African American communities. Erik wanted to have some understanding of these movies because many of his co-workers are fans of Perry’s films. Thus, he wanted to be able to discuss them if they ever came up in conversation at work. I believe he saw Perry’s entire filmography, including filmed performances of the stage plays, which include intermissions, flubbed lines, improvisations, musical numbers, and discussions from Perry about moral lessons and thematic elements.

As a media studies scholar, I’m troubled by the racial politics of distinction and selection when choosing not to see a Tyler Perry movie. Pretty much all of the white people of my acquaintance, both within and outside of the academy, refuse to see Tyler Perry movies primarily because of the charges of sexism, homophobia, and misogyny led against his work. I can certainly understand the rationale behind the boycott, especially from within communities of color. At least one of my girlfriends refuses to see any of his films, in part because she is bothered by her parents’ fandom. Womanist Musings’ Renee Martin argues “Perry has said on many occasions that Madea is his version of a tribute to Black women, and I for one would much prefer he erase us.” Public figures like Todd Boyd seek to turn it such resistance into a social moment.

Likewise, I certainly understand the tacit privilege and threat of appropriation that occurs when white filmgoers take up a Tyler Perry film. While some white critics are engaging with Perry’s work in thoughtful ways, as Matt Zoller Seitz does in an essay that compares Perry’s work to Pedro Almodóvar’s filmography, these contributions should be problematized rather than taken as given. I’m also not discrediting claims against homophobia, sexism, and misogyny, as they are foregrounded and embedded within many of Perry’s films. Successful women are constantly vilified or pathologized in ways that play directly into black patriarchy. The threat of male emasculation looms so large it begs psychoanalytic intervention. Finally, the ways in which violence against women is played as high melodrama and violence against children is figured as slapstick is troubling, though perhaps speak to larger cultural histories of discipline and racial difference. Nor do I want to suggest that Tyler Perry’s films speak to or stand in for universal black experience, as no such thing exists.

But in my field, there is no justification for seeing a shitpile like Transformers because it is a successful film franchise (and thus a potential conference paper or book chapter) but avoiding a financially lucrative yet potentially problematic set of film titles and franchises from a controversial black male director. Even when Perry’s work is discussed in these contexts, the conversations can be disappointing. The logic behind such selectivity reminds me of an anecdote Kristen Warner shares at the beginning of her Flow column on black women and affect on reality TV. At a conference panel she attended, a presenter spoke on the Real Housewives franchise, but made clear that she didn’t watch the Atlanta season. Warner continues, “While others laughed, I was inwardly infuriated because, honestly, in a franchise based on ridiculous women behaving badly, how can one distinguish which cast is the worst?” Exactly. The troublesome rhetoric of positive representations and resultant policing and exclusionary strategies are at work here.

Though my screenings with Erik were casual, we knew as white twenty-somethings that there might be something potentially anthropological about what we were doing. Though we did see Why Did I Get Married Too in theaters, we decided against seeing it opening weekend, as it coincided with the Texas Relays. Instead, we saw it a few weeks later at my neighborhood movie theater. We also saw Why Did I Get MarriedDaddy’s Little Girls, Medea Goes to Jail, Madea’s Family Reunion, and I Can Do Bad All By Myself.

Of Perry’s films, I like I Can Do Bad All By Myself the best. For one, it’s got Byron (Frederick Siglar), a charming kid who delivers some of the best reaction shots I’ve seen in recent memory. For another, it boasts cameos from Mary J. Blige and Gladys Knight, two black female artists whose music has been transformative for many black women. More importantly, Taraji P. Henson is excellent as April, a night club singer and alcoholic who is charged with and later embraces caring for her nephew Byron and his siblings Jennifer (Hope Olaidè Wilson) and Manny (Kwesi Boakye) after their family falls apart. Given the recent exclusion of the Academy Award-nominated actress from a TV Guide cover story for Person of Interest, such demonstrations of her formidable talent serve as necessary reminders. Of Perry’s work, it might also be the most female-positive and least pathological.

Taraji P. Henson in Person of Interest; image courtesy of bossip.com

A couple of years ago, I attended a conference panel presentation that featured a prominent communication scholar who presented on Perry’s films. Apart from failing to demonstrate basic knowledge of Perry’s filmography or any interest in acquiring it, what disappointed me most about the scholar’s presentation was that she refused to dialogue with any discourses around fan and reception practices that might challenge her extremely negative reading of his work. While reading Jacqueline Bobo’s Black Women As Cultural Readers for class this week, I wondered how black women would discuss texts like the Medea series, The Help, or Adventures of Awkward Black Girl. Thankfully, such discourses are constantly evolving online.

What strikes me most about Bobo’s book is the role translation plays in black women’s reception practices. In a chapter focusing on black women’s discourses surrounding Julie Dash’s Daughters of the Dust, the director recalls resistance toward having the film subtitled. She discusses her initial inability to engage with Miller’s Crossing because it took her a bit to adjust to the characters’ thick accents, then adds “You may not understand every sentence but you’ll surely get the general idea, the sensibility of the whole thing. We’ve grown up translating. We’ve had no other choice.” This makes me reflect on teaching, both as a college instructor and as music history workshop facilitator for Girls Rock Camp. With GRC, I seek to challenge the organization’s riot grrrl origins, how genres are privileged, how fan cultures around musical genres are raced, and acknowledge the reality that riot grrrl might not mean much to black female campers’ reception practices or lived experiences. I’m completely fine with this. As a feminist, I strive toward building a curriculum of inclusion where black girls can participate and influence. Translation will always be a part of this process, though hopefully we can think of it as an invitation rather than a challenge.

04
Oct
11

Scene It: Tori Amos in Mona Lisa Smile

Soon after Mike Newell’s Mona Lisa Smile‘s theatrical release, my friend Jamie compared me to Julia Roberts’ protagonist Katherine Watson, a firebrand Wellesley art history professor who demands that her female students see themselves as more than just potential wives and mothers. The film takes place in 1953 and the main character is a career feminist. In late 2003, I was a college junior coming into my own as a feminist and debating whether to pursue a career in the academy. It was a flattering comparison, an affirmation of what Jamie saw in me. But I was weary of the comparison. For one, I was circumspect about the film’s politics. How was feminism being defined, or was it even considered at all? How might Mona Lisa Smile reaffirm formative texts like Betty Friedan’s The Feminine Mystique and suggest that equity should only be achieved for upwardly mobile, college-educated, straight white women?

Tori Amos, jazz singer

These concerns were magnified on Oprah when Julia Roberts, accompanied by many of the film’s younger cast members, asked why women should choose between families and career when they can have both. Certain kinds of women, Julia. Usually women who are born into at least some kind of privilege. Many women, including single mothers, mothers seeking higher education, women working multiple jobs, disabled women, queer women, and working class women, might not consider the roles of motherhood, wifehood, and professional fulfillment simply as a matter of choice. Julia Roberts was speaking from a place of excessive privilege. Thus, speaking for multiple groups of women who occupy a panoply of privileged and marginalized positions as one monolith who can simply choose family and career registered to me as smug and clueless. It was almost as disingenuous as the scene in Erin Brockovich where a firegrand legal assistant informs a family that they will be getting part of a settlement from a lawsuit against PG&E. The family receives around a million dollars. According to the titular heroine, this is apparently more than her clients’ children and children’s children will ever need. Roberts, the actress who delivered those lines, reportedly collected a $12 million paycheck and was the highest-paid actress in Hollywood at the time.   

I finally watched Mona Lisa Smile over the weekend. I was in the middle of grading and putting together delivery and listening exercises for the public speaking course I’m teaching this year. Earlier that day, I conducted a music history workshop for Ladies Rock Camp in Madison and continue to struggle with how to reconcile to issues related to age, gender, and racial disparities between campers and subject matter. I always try to assert a feminist identity as an instructor. I believe in putting theory into practice. If teaching is in fact a performance, it is important to model certain kinds of behavior for your students. I’m instructing 26 students this semester. All but two are freshmen, six of them are male, and two of them are black girls. The delivery exercise involves reading pop songs and poems in certain styles, and I spent a lot of time determining what material I’d use. They can choose from the riot grrrl manifesto, a Gossip song, a Langston Hughes poem, “The Revolution Will Not Be Televised,” and Taylor Swift lyrics, among others. The listening exercises will incorporate speeches from Mean Girls, Rushmore, and Wattstax. My hope is to embed a certain politic without calling attention to it. At least not yet. I intend to drop the “f” bomb during the persuasive unit.

Theoretically, this is a part-time job. I am also in course work and on two editorial boards. I am also involved with undertakings related to my school work, including some writing opportunities and a collaborative event I’m in the process of putting together. Friends require attention, as well as sleep, doctors’ appointments, haircuts, and regimented social time. All of these moments present opportunities to reinvest in my politics in both small gestures and larger projects. A discussion of Billy Wilder’s Love in the Afternoon in my film score class requires addressing the filmic and cultural functions of Audrey Hepburn and her character’s relationship to music in some way, and may require a post since class discussion focused almost entirely on formal elements without any real effort on my part to reroute the conversation. These aren’t complaints. These are responsibilities. 

Sister/lovers with Julia Stiles; image courtesy of tvguide.com

I didn’t hate Mona Lisa Smile as I thought I might. It’s a good “gateway” movie for folks who are receptive to mainstream feminist ideology, even if the f-word isn’t used explicitly. Given that Kirsten Dunst was dating Jake Gyllenhaal at the time but cut her hair to look exactly like then-BFF Maggie, I wonder what queer dimensions we might find in certain friendships within and outside of the film. I’m also curious about how marriage is challenged as an institution in the film, alongside sexist, condescending perceptions against housewifery and motherhood. I’m also interested in the ways in which the film sought to hail an audience and contemporize the period in some way. Tori Amos’ musical cameo is one such example. Yet at the same time, I’m bothered by the song selection. Amos appears as a jazz singer performs “You Belong to Me.” Originally written by Pee Wee King, Chilton Price, and Redd Stewart from the perspective of woman missing her lover while he is stationed overseas during World War II, the pop standard ultimately became about a wayward traveler devoted to his or her partner, regardless of how exotic locales might create distance. Listening to Amos deliver the line “See the marketplace in old Algiers” during a WASPy wedding reception in a film that takes place a year before the launch of the Algierian War bothers me.  

I wonder how the film could possibly feed into the project of historicizing women’s rights and social progress, something that has been taken up in efforts as diffuse as the American Girl book series, HBO’s recent documentary on Gloria Steinem, and the documentary on the women’s rights movement included in the second season DVD for Mad Men. Yet at the same time, I’m troubled that we, once again, focus on social progress through the eyes and experiences of privileged white women. I have yet to watch Pan Am or The Playboy Club, but I’m concerned that I will see this circulate once again. As a feminist who works with Girls Rock Camp and at a university with predominantly white students who live in a city that supports establishments with “color-blind” dress codes, I worry that these efforts are insufficient even if we consider the function of strategic marginalizationMona Lisa Smile foregrounds white female privilege, not only focusing its attention on Wellesley MRS degree seekers, but by placing its young ensemble in an art history class. Such intellectual pursuits were, and to a certain extent remain, analogous to finishing school. Though the field of art history continues to be reinvigorated with scholarly assertions informed by feminist and queer ideologies, that type of education is often employed at dinner parties. Just ask Betty Draper. But I’m more interested in what Sheila, Carla, and my students have to say about a Jackson Pollack painting.





 

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