shoulda put a ring on it, shoulda signed a contract, shoulda just kept your head down and worked, etc.
May 23, 2015 § 8 Comments
I had an idea of turning this blog around, as it were, come 2015 — it would be the diary of the angry Tamil spinster, or something. Her eternal disquiet. 2015 came and I spent a lot of time of twitter, faving tweets, retweeting tweets, wondering why bother to write anything. Thus far, I’m still wondering: why bother to write? And have not yet found an answer that is sufficient to make it worthwhile (not for myself, but for others.) Related: why should others read me, or how does my writing contribute to anything, if at all? More important than “why bother to write”.
I’ve started to identify so much as “spinster” in my head, first as a joke, but now as reality, because I think back to how we were made to be afraid of being the unmarried 30-something woman taking care of her elderly mother when were in our teens, and thus encouraged to study hard and look pretty to avert this fate, and how I have arrived at this fate not through conscious choice but a series of decisions based on facts of my life that were beyond my immediate control. Is this what they call agency? Surely the spinster, being in the position she is, should be the most anti-capitalist of them all.
I read Kate Bolick’s Spinster expecting to feel some kinship with it, moments where the writer stares into the abyss of utter aloneness and I stare along with her. Instead, it’s about a pretty woman who is plenty sought-after by men and attends lots of literary parties and can never walk down the street without seeming like she winds up on a date. (This woman is Bolick, to be clear.) There are bits in-between about women from her past who have acted as her awakeners; all of them white, most of them pretty and sought-after by men in the same way, and in a creepy way, all very pale-skinned and eroticised because of this white skin (her descriptions of how Edna St. Vincent Millay was desired by men, for example, works in this creepy way … creepy because desire-for-white-women is always taken for granted.)
This book, as Jessa Crispin writes, also vexed me. At one point, when tracing the life of one of her awakeners, Maeve Brennan, and noting that she did actually end up living the spinster nightmare — that of a “bag lady” — Bolick wonders, “What did it mean that this was the woman I’d aspired to be?” Maybe some spinsters end up as “bag ladies” because of their position in society, alienated, precarious, and unwanted — how are they to thrive under the brutal conditions of capitalism? But in case the cover of Spinster wasn’t already a clue, Bolick’s book is for the shiny and striving. In identifying with Brennan but cringing at the bag lady, Bolick can’t see what she won’t see. All you need to do is awaken the neoliberal soul and be productively employed. Bonus: if you’re pretty and can get a lot of dates, you can only worry about your strange desire to be alone without actually living the alienation that aloneness prescribes in a capitalist society.
The face of the new spinster movement or whatever, as determined by the Publishing World (i.e. New York), is pretty and white, so the rest of us will have to gather under a different banner, I guess. Hag? Bag lady? Take your pick. Like wage labour, the ability to make a choice between being undesirable and unproductive, or being desirable and productive, is a sign of agency. The choice is yours ladies! Will you work to improve your look, lean in, and make an effort? If you do, you deserve to exist.
June 24, 2014 § 53 Comments
Rodger believed his proximity to whiteness (and wealth) ought to have guaranteed him elevated status and whatever objects of his desire (in this case, white women).
Rodger’s words feel viscerally familiar to me; I, and many other women, have known men like Rodger. I’ll go further and say that as a southeast Asian woman of color growing up in the Bay Area, I’ve known Asian men, mixed Asian men, and other men of color, like Rodger. Men who openly worshipped white women and whose self-worth existed in direct correlation to their own proximity to whiteness. Men who routinely degraded the poorer or darker-skinned Asian women and other women of color in their communities.
Reading Elaine Castillo on race, economies of desire, proximity to whiteness / aspirations to whiteness, and recognising some of these effects in Malaysia. I wish I had the words. I don’t have it, I think, I’m stumbling and fumbling and unsure, but I want to put this down and lay it out. Although Elaine is specifically talking about growing up Filipino in the States, living in Malaysia and having met and known Asian men in Canada I too have known Asian men, mixed Asian men, and other men of colour like Rodger. “Men who openly worshipped white women and whose self-worth existed in direct correlation to their own proximity to whiteness.” On the flipside, I have also known women who openly worshipped white men and women, openly desired to be white women. I don’t say this to make some flat equivalence and to erase the work of gender. I say this because whiteness is always there in post-colonial Malaysia, even when it’s not there.
To see the world refracted through American conceptions of race would be a reductive, flawed thing—but I’m also not sure what is to be done, or how to think through, the invisible whiteness that structures economies of desire in “post”-colonial Southeast Asian nations. The way in which aspiring to a life of American whiteness, where apparently everything is better, where even democracy is “cleaner”, structures the political and social investments of the middle and upper classes in Malaysia; the people who have the say, the people whose fucking votes matter. That it’s so banal, so normal, this Americanisation of the world—even in parts of the world that just saw the British leave.
Out goes the white man and in comes another; where would [we / the world] be without them.
A part of this circling around what I’m most ashamed to say: that I grew up thinking white men were better, that I believed somehow that the misogyny I saw around me in Malaysia did not inhabit the pure white bodies of American men I assumed, in my dreams, to be better. Pop culture and society taught me how to desire, but I also took matters into my own hands and thought that if I tried to be white—
Against this, my father, properly bourgeois but with a small kernel of rebelliousness in him, I think, that knew of no other way of manifesting itself except through excess drinking, used to always say to me and my sisters: 1) “America is the worst”; and, 2) “Don’t trust white men”. Not in those words, exactly, but those were the words he meant to convey. The folly of youth is convincing yourself that everything your parents teach you must be unlearned.
Not everything, as it turns out.
I was reading the first book in the KL Noir series, KL Noir: Red, and one of the stories is by Marc de Faoite; his brief author bio says he was born in Ireland but has lived in other countries and now resides in Langkawi. His story is written from a first-person point-of-view of an Indian migrant worker, which—I mean, okay. He has also authored a collection of short stories titled “Tropical Madness” (coz the tropics be MAD, yougaiz). And the blurb for that book says he “sensitively deals with some of the realities of modern Malaysia” and that he “gives voice to a mix of marginalized and overlooked sectors of Malaysia’s population, including immigrants, transsexuals, fishermen, ethnic minorities and sex slaves”. So like this white guy inhabits all marginalised identities in his fiction and gives voice to their something. I am fucking astounded, give him all the awards.
But I’m getting ahead of myself. (And also being unfair, not having read his collection of stories yet.) Back to his story in KL Noir: his character surveys the people at the restaurant he works at and this is what he sees #IndianMigrantWorkerGazeviaWhiteMaleGaze:
In light of everything recently, thinking about that piece by Elaine, about proximity to whiteness and economies of desire in Southeast Asia, and I can’t seem to “let go” of those “giant-sized, short-haired Tamil women”. Can you imagine them? They are not big or large; they are “giant-sized”, practically inhuman. In contrast, a very safe description of Muslim women (because anything more and you’re in trouble?), and alongside these giant-sized Tamil women, young Chinese women with their “skinny bare white legs”.
I’m trying to let go but I can’t quite.
Further on in the story, another worker is talking about having seen two Malay guys check out a pair of Chinese girls in shorts—to which another guy asks, “So they weren’t Indian?” Because hafuckingha. There’s so much going on here, and talking to any Malaysian-Indian women will reveal this: Malaysian-Indian men desire Chinese women because they’re [thin / sexy / less hairy / and most important, fair-skinned]. Growing up, this was the “joke” I knew that structured beliefs about desire. (In college, a Chinese guy put his arm next to mine merely to observe, “Wow you’re so much darker and hairier than me”. But every Indian girl I know has this story to tell in some version.) I grew up realising that Tamil women were not sexy, not desiring or desirable, that in the hierarchies of desire wanting a Tamil woman comes pretty low on the list, unless you have a freakish fetish for dark women or hairy women; that Tamil women who want to get the man must perform the labour that is required to look like the other women who are closer to the ideal version of a woman. Chinese women are a step closer to exquisite white womanhood, perhaps. One upper-caste Malayalee guy I know is still waiting for his dream blonde with “Aryan features”; in the meantime, Chinese girls and “fair-skinned Malay girls” who don’t wear the tudung are nice to look at and why would he even look in the direction of a hirsute dark-skinned giant like hello he has latte-coloured skin and a well-defined nose and he is entitled to so much more than that I mean??? How dare you suggest he settle for less?
We haven’t yet entered into the economies of desire within Indians themselves (Malaysians of Tamil, Malayalee, Telugu backgrounds collectively refer to themselves as “Indians” in Malaysia, so it’s not a term designating nationality but ethnicity, and I think this is confusing to ourselves and everyone else), but caste and class play a huge role in this. How do I sort out this mess? Hannah Black writes that, “Love at present is always about gender, just as beauty at present is always about white supremacy” and I agree, obviously, but I don’t agree, less obviously, because I know white supremacy but how to begin to sketch out its effects in places like Southeast Asia? Or maybe the question is wrong, and belatedly, I’m coming to realise that the question that has to be kept in mind, alongside how white do Asians want to be, is how we don’t want to be black. And keeping in mind that much of Tamil bourgeois mores are caste and colour based, wherein the untouchable castes perform the labour that no “civilised” person would do:
There is one other story in KL Noir where an Indian female person makes an appearance and she’s a little girl in Brian Gomez’s “Mud”. The girl is described as “looking ugly as ever” (i.e. like all other Indian girls) by the self-hating, Chinese-women-in-sexy-clothes-desiring Indian rich guy. The guy is an ass; in fact, he’s a criminal in the grotesque sense that only the rich can be. We’re not meant to identify with him because he’s not sympathetic. However, here it is: in a collection of stories about KL life, Indian women and girls are neither desiring nor desired, they are “giant-sized”, in passing, and “ugly as ever”, in passing. It’s no surprise that he is visiting a Tamil community that’s impoverished; the colour of the girl’s skin, to this man, is the ugliness of the laboring classes and their symbolic proximity to blackness.
What Amalia Clarice Mora says here is a fairly common observation throughout Malaysia, so common as to be banal. Our beauty queens and our “brand ambassadors”, our faces that sell and our very favourite people, are as close to “Eurasian” looking as possible, “Pan Asian” or what have you, Asian because exotic but not too Asian, not excessively Asian, because that would not be “universally” desirable: “The mixed people are so beautiful sentiment, which often really means white-ish looking people with an ethnic twist are so beautiful or ethnic people with white features are so beautiful.” If you talk about white supremacy in Malaysia people will, on the whole, look at you funny because What does that have to do with us? but still they want you to be lighter, lighter, lighter, and beautiful in a way that you can never be, further from a kind of blackness that is always hypervisible, and closer to a kind of whiteness that no one thinks they want.
April 24, 2014 § 1 Comment
This is a piece about the Harvard UP annotated edition of Jane Austen’s Sense and Sensibility, edited by Patricia Meyer Spacks. When I was younger I used to reread Austen fairly often, so I’ve made the grand claim that “Austen’s in my bones”–and perhaps she is, but also, surprisingly not, in a lot of ways. And even when she is, it’s not all good, as Said made it clear. Though I’ve watched adaptations of S&S and read it several times, reading the annotated version felt like I was reading it again, for the first time–and was shocked anew by just how vicious the gender politics are. And because I’m older, and financially unstable (yes children, this is your future too), the fact of money (or the lack of it) made me more anxious than usual as the story progressed, even though I know exactly how it ends. There’s always that fear that the Dashwood sisters might be cast out onto the street into extreme poverty. And the old-fashioned, old-maidenish relief to get to the end and recall that, ah … yes, they make it through “okay”, in a sense.
Jane Austen is often accused by less-imaginative readers as a “domestic” writer of small, personal dramas involving the petty concerns of the upper classes of the landed gentry. This usually arises because the central narrative of Austen’s books revolves primarily around marriage, but that’s about as useful as saying that Shakespeare won’t interest some people because he wrote quite a bit about kings.
In Austen’s books, marriage as transaction is the microcosm by which she—quite ruthlessly, at times—explores the social relations between men and women of the upper classes. Mark Twain is known for a famous quote in which he talks about how “detestable” Austen’s characters are, and while this seems quite reasonable, it’s hardly a reason not to read Austen. Even someone who enjoys her books, as I do, find her characters detestable at times, especially her protagonists. It would be strange to love them unconditionally, as it were. Jane Austen wrote about upper class social relations in a newly capitalist society, and it’s no wonder that her characters are (often) detestable.
The new annotated edition of Sense and Sensibility, published by Harvard University Press, brings a sort of clear-eyed examination of the socioeconomic hierarchies and cultural values of Austen’s time without becoming overly fond of, or resistant to, the ideas of love and romance that run through the novel. Patricia Meyer Spacks, an English professor at the University of Virginia, seems neither enamoured of nor contemptuous of the central characters of the novel and is particularly astute at contextualising 19th century thought and ideas for a contemporary audience.
It might be difficult to say anything new about an author as canonical as Jane Austen, and Sense and Sensibility in particular. Its tale of two sisters, Elinor and Marianne Dashwood, who find themselves dispossessed of a home—and their subsequent challenges in moving into a new home and society, with all the attendant issues surrounding love and potential husbands—has resonated far and wide that even a Tamil film adaptation of the story exists as a popular hit in its own right.
In the first page of her introduction, however, Meyer Spacks dives right into the nuances of the title, pointing out that the concept of “sensibility” in the 19th century was often an object of ridicule because it “became often less of feeling than of show”. Austen wrote early drafts of the novel in the18th century and saw it come to print in the final version in the 19th, and Sense and Sensibility is often both interesting and hard to pin down precisely because it contains conflicting and perhaps contradictory ideas about sense and sensibility that mirrors turn of the century changes in dominant ideas of social conduct and personhood.
As Meyer Spacks points out, current conversations about the performance of feelings—as demonstrated in blogs and Tumblrs and tweets and Facebook status updates—is often pitted against some notion of “real” feeling and is similar to the novel’s narrative tug and pull between what constitutes good sense and what constitutes good sensibility. Marianne says “Elinor has not my feelings” because Elinor is not quite given to displaying them as Marianne does, and accuses others of “horrible insensibility” when they’re unable to appreciate her piano-playing as she appreciates Music and Art and All of the Other Glorious Things.
It would have been too easy to lampoon Marianne for being narcissistic and self-obsessed, a sort of 19th century Jonathan Franzen who just doesn’t understand why other people like the things they like, but Austen isn’t interested in punishing her for believing her feelings to be more authentic others because they’re more deeply-felt. Instead, Marianne is shaped by the discourse around feelings, particularly by her consumption of novels and romantic poetry. Perhaps it’s no surprise that Marianne, being a reader and lover of nature, and who regularly prefers solitude to the company of others, is regularly so misguided about the intentions and feelings of others.
This is not to say that Elinor, who is consistently attuned to the feelings and needs of others, is necessarily better; only more aware of the disjunction between appearance and reality, or form and content. Marianne, too often, judges by form and appearance, and is led astray by it.
This can raise the uncomfortable question of whether Marianne is thus punished for her sensibility, for the excess of it, for the very fact that she isolates herself from others and considers herself often superior to many people of her company in terms of both taste and feeling. Meyers Spacks is a valuable guide throughout, providing liberal and valuable notes on various iterations of the concept of sensibility, as when she writes, “The sexual vulnerability associated with sensibility is one of the novel’s understated themes”. Virtue is chastity, and the “dangers” of feeling too much correspond to how feelings are embodied, particularly through women’s bodies. God forbid that Marianne becomes a hysterical woman and a lustful one—or worse.
In a thoroughly fascinating reading, Eve Kosofsky-Sedgwick, in “Jane Austen and the Masturbating Girl”, defines Marianne’s erotic identity in terms of “the one that today no longer exists as an identity: that of the masturbating girl”. She writes that “Marianne’s autoeroticism is not defined in opposition to her alloerotic bonds, whether with men or with women. Rather, it signifies an excess of sexuality altogether, an excess dangerous to others but chiefly to herself: the chastening illness that ultimately wastes her physical substance is both the image and the punishment of the ‘distracted’ sexuality that, continually ‘forgetting itself,’ threatens, in her person, to subvert the novel’s boundaries between the public and the private”. What is the modern reader to make of Marianne, so alive to her own thoughts and ideas at the start of the book, practically sleepwalking into marriage with Colonel Brandon by the end of it?
Elinor is often read as the opposite of Marianne, and in being more sense and sensibility, she gets her reward in the man she has always and only loved: Edward Ferrars. But here too, the novel doesn’t make it easy to see it that way—Meyer Spacks points out that “the revelation that Edward expects Elinor to accept him promptly, despite his mistreatment of her, reinforces the novel’s emphasis on marriage as an arrangement in which men exercise choice, while women wait to be chosen”. So Elinor, despite her modesty, decorum, and sense, is not quite the winner of these stakes, either. In some ways, we learn that Elinor is also quite like her depraved and materialistic foil, Lucy Steele, but only that Elinor is more proper about her own needs in relations to others; she has disciplined herself well so as not to want too much, whereas Lucy is pretty brazen about wanting money and having it.
The thing about Sense and Sensibility is that you never know if the reward is a good marriage to a reasonably decent man compared to the loutish, insufferable others (Elinor and Edward) or if the reward is financial security, even at the expense of being married to a loutish, insufferable man (Lucy and Robert Ferrars, Edward’s unpleasant younger brother). Maybe it’s Marianne who has it best, after, all—a decent man whom she could grow to like, if not love, and financial security.
If, as Susan C. Greenfield suggests in her essay “Moving In and Out: The Property of Self in Sense and Sensibility”, that “each sister copes with her lack of personal property by imagining she has a Lockean property in her person”, then Austen’s gender politics become a little more muddied, as lack of actual property or access to it makes middle and upper class women protective of themselves in a way that allows little room for sisterhood beyond shared principles and values between actual sisters.
Sense and Sensibility, like other Austen novels, is about central female characters in a capitalist society who are not like the other women, who are determined to avoid being copies of each other in an economic system that encourages and perhaps even requires, instant reproduction and thus, easy substitutions, and who ultimately have to distinguish themselves by being better than the other female characters. In every book, the Austenian heroine, though fallible and flawed, triumphs because she is superior to other women in terms of wit, intelligence, morals, and personal conduct. In short, she is the better product.
It makes sense, then, as Meyers Spacks points out in her introduction, that “characters’ attitudes towards money in Sense and Sensibility provide one index to the nature of their sense and sensibility”, that romance and marriage as transaction is linked to Austen’s focus on money and how capitalism began altering and reshaping relations between the landed gentry and the upper middle classes. Where Edward’s vile mother and sister are concerned, Meyers Spacks writes that “Fanny Dashwood and her mother embody one perverse kind of ‘sense’: constant attention to what will serve their self-interest.
Both also claim ‘sensibility.’ Their intense feelings focus on money”, which shows how affect, or sensibility, is to put to use by capitalist logic—a method that’s not at all unfamiliar to Sense and Sensibility’s twenty-first century audience. This isn’t to say that Austen wrote against the grain of capitalist logic; she was, instead, fully enmeshed in it, but her concerns are more to do with the moral and ethical boundaries of capitalism, as dictated by sense, propriety, and a sense of decency to oneself and others. (This is why a land-owning man like Darcy in Pride and Prejudice can go from being a toffee-nosed snob to a real catch in the space of the book—Darcy was a productive land-owner who put his land to good use by the labour of others, providing them with jobs and caring for their welfare in a distant but imposing way. A real patriarch, a true gentleman, Austen-approved.)
Meyers Spacks says that Austen “writes, and arguably, inaugurates” the kind of “polite or bourgeois novel” that Clara Tuite refers to in her book Romantic Austen, and the polite novel values the well-mannered and well-bred characters that are ultimately the recipient of the narrative’s goodwill. How would Austen have felt about being the new face of the Britist ten-pound note, then? Bemused, probably, mixed with some ironic delight—and perhaps still wary about how terms like “sense” and “sensibility” continue to be twisted and appropriated to mean anything at all by the likes of individuals in power like George Osborne.
There’s so much more to be said about Sense and Sensibility, and this new annotated edition might not be ideal for someone reading the novel for the first time because it might be better to just read it straight through without stopping to thumb through copious notes and illustrations. But for people returning to the novel, Meyers Spacks’ notes are quite illuminating, mostly serious, but occasionally fun—there are illustrations of “very knowing gigs” used by smart young gentlemen, or the kind of toothpick case that might have enticed Robert Ferrars, the type of wallpaper Elinor and Edward might have chosen for their new home, and even how the pocketbook into which Willoughby tucked a piece of Marianne’s hair might have looked like.
Some of the annotations strike a dud note, like paintings of young children whose facial expressions might suggest “the kind of personality manifested by the Middleton children”, as though bratty are not a historical constant and contemporary readers need help imagining how they might look or behave. But these are rare, and Meyers Spacks’ introduction and annotations indicate a person who has spent a considerable amount of time with the Dashwoods and their assorted friends and foes. This handsome edition is all the richer for it.
September 13, 2013 § Leave a comment
This is my review of Masha Tupitsyn’s Love Dog for Pop Matters.
There’s a passage that brought on a feeling of instant recognition:
In the opening scene of Days of Being Wild:
He comes in for the third time, after he’s told her that she will see him in her dreams, and asks her why her ears are red? I think: why is this whole movie red? And green. Green tinted (made green) and truly green (the jungle, the trees). Green like Robert Bresson’s Lancelot du lac and Hitchcock’s Vertigo. Red like Marnie. But parts of Days of Being Wild are shot like The Third Man, only all the shadows on the narrow streets are green. Outside, the angles belong to that noir. It’s overwhelming to see these two colors together like this in one movie after everything they have meant to me the past few months. Maybe always.
She’s embarrassed. Embarrassed because she is excited, so she can’t look at him. I like people, no love people, who take looking and being looked at this seriously.
Because 1) I love Days of Being Wild and 2) I too love people who take looking and being looked at this seriously.
This leads me to think about that troubling passage in Marguerite Duras’s The Lover (translated by Barbara Bray):
Never a hello, a good evening, a happy New Year. Never a thank you. Never any talk. Never any need to talk. Everything always silent, distant. It’s a family of stone, petrified so deeply it’s impenetrable. Every day we try to kill one another, to kill. Not only do we not talk to one another, we don’t even look at one another. When you’re being looked at you can’t look. To look is to feel curious, to be interested, to lower yourself. No one you look at is worth it. Looking is always demeaning.
I always stumble over those last four sentences because it seems to contain contradictory ideas about looking. I’ve been trying to write a post about looking for a long time now but I have no ideas about looking, only collected thoughts and impressions from various sources.
Something about how people are meant to look now, at themselves and each other, seems impoverished and demeaning, in a way. Now people are meant to glance at each other with speed and efficiency, and sum up, very quickly, whether they want to pursue the gaze or not. You are not even worth looking at in the mirror, sometimes. Or you must earn your own gaze, of yourself, by working hard to present a seamless, attractive self.
Nicholas Mirzoeff has written about looking and slavery, and Jonathan Beller on the labour of looking and how it is embedded in the history of racism and colonialism. So you can’t think about looking without thinking about power.
Sometimes you wish for the mutual look to be an equaliser but it never is.
I don’t know. Circling around the idea of looking, of how we’re trained to look, about what Mirzoeff says about it, that “the right to look is not about merely seeing”; where he thinks about “a time in which my claim to the right to look is met by your willingness to be seen”.
Like Nelson in Bluets, “I have been trying, for some time now, to find dignity in my loneliness. I have been finding this hard to do.”
Today, while out on the streets, I told myself not to fall into my habitual pose, which is to stare at the ground or at my feet or off into the distance, but to look at faces, to offer this silent gesture of something in what I think now was just an attempt to feel less alone while among so many people. But it’s hard(er) now to return the glance or to initiate one. The faces are opaque; or rather, faces have become obscure screens we can’t afford to waste eyeballs on.
Sometimes I wonder if I learned how to unlook in Winnipeg as a way to avoid the endless stares of a certain kind coupled with the amazing number of white dudes, bros, men, whatever who could never make eye contact but only dart glances your way when they think you’re not looking. (Which — when I sat down to analyse this with fellow not-white women in Canada, all from other countries, 100% of whom experienced the same — basically boiled down to endlessly complicated discussions about racism and fetishism of “the exotic”, discussions that were never resolved, of course not, how could they ever be.)
Also, the ever present threat of misogyny that makes looking such a fraught affair for a woman who just wants to claim her right to look.
September 5, 2013 § Leave a comment
I watched Magic Mike early this year and was troubled by it, and in a fit of earnestness composed some grumpy tweets about what I thought, and posted none of it up except, I think, the link to the Joshua Clover article. Recently someone was talking to me about movies and this person had seen Magic Mike, and “as a feminist” was thrilled about how it centered “female desire”, which is something that a lot of people have said about the movie, I think? Or at least that’s how a lot of discussion on it was framed. And I’d have to agree with Clover that this film is not at all interested in women, or “female desire”, whatever that means — I’ve used that phrase before, too, but now it makes no sense to me, and so it made me newly irritated with the film.
- Yes: “In the sex work movie, men get happy endings.” Joshua Clover on Magic Mike (& Step Up Revolution) http://www.movingimagesource.us/articles/dance-dance-revolution-20130204
- Wonder if Magic Mike is entertaining because it doesn’t take sex work seriously when done by men. Think it wants to take precarity seriously
- but this is undermined by inability to show how precarity structures lives when focus is on hot white male leads who seem to be having “fun”.
- It’s a weird movie & completely unsexy since it is about sex work. So the comments about how this is the sexiest movie ever? Perplexing.
- How to unpack the layers of wrong in commentaries that celebrate this film for catering to “female desire” without acknowledging the work that produces it
- Talking about male sex work in a not-Soderbergh situation, in a dehumanising capitalist system, female desire comes at what expense?
- Not to mention what happens when it’s First World women and Third World men. But here the main leads are conveniently white.
- Is this what liberal feminism means when it talks about “equality”
- “despite its stylized hetero-swinger proclivities, the film is interested in men”–yes, which is why this is strange: http://lareviewofbooks.org/article.php?id=956
- Her comments on Heti are astute but MM doesn’t “play with female fantasies of submission” so much as affirm men’s fantasies of dominance…
- Which I suppose is contrasted with how their material lives are out of their control/in capitalism’s hands — thus, not about female fantasies.
- Because yeah Alex Pettyfer is unemployed but at the end of his first performance he gets a blowjob and an actual job out of it.
- Meaning, it you’re an attractive heterosexual man and you’re lucky enough to be a sex worker in a film
- with an attractive heterosexual female audience — jackpot!
- Heterosexual relations between thin, attractive white people. Rinse and repeat.
- How do they know which woman to pluck out of the crowd, who would enjoy being on stage with a strange man’s groin in her face? Important q
- I mean, just because you show up to see men gyrate does not mean you want to be gyrated on. Or do you? What is “consent” in this case?
June 28, 2013 § 2 Comments
Jane Winston, “Marguerite Duras: Marxism, Feminism, Writing” in Theatre Journal (Vol. 47, No. 3, Oct 1995)
I was reading Marguerite Duras’ The Lover again a few weeks ago. It’s so weird, how political this book is, in its exploration of white femininity and colonialism and poverty. Weird because appreciation of The Lover, or criticism of it, tends to depoliticise the book—it’s often reduced to generalised descriptions of “female desire” or “love” when the crucial thing about The Lover is how her desire and her gaze is refracted through poverty; her poverty shapes it and give it its energy. How the gaze is that of a poor woman, but also that of a white French woman in colonial Indochina. Poor colonial women among the natives. How that makes of also a monster of sorts, and not through her own making. Sour maternal love and the regime of brotherhood and property-less girls and relations shaped and defined by a cold colonialist-capitalist logic, the relation with her lover that both mirrored that logic and exceeded it.
Winston writes, “there was nothing really revolutionary about the claim that the desire and sexuality at issue in Duras are ‘feminine’.”
There really isn’t. That’s why it’s that claim that has gotten the most traction.
June 15, 2013 § 4 Comments
Why capital doesn’t like single women:
A woman of marriageable age who is neither wife nor mother, or who for some reason does not become fully a part of the housework labor-force, is under-employed. In other words, she carries out housework in a more limited way than her potential work capacity would allow. Hence single mothers — who do not reproduce a husband/male worker — are under-employed; so is a married woman with no children, who reproduces only a husband; and so also is the divorced, separated or widowed woman who has not remarried. The woman who is of marriageable age but remains single is, however, “non-employed”: she reproduces neither husband nor children. (“Unemployed” cannot really be used here, because every woman living under capitalism who does not live on unearned income, must always reproduce at least her own labor-power.)
From Leopoldina Fortunati’s The Arcane of Reproduction: Housework, Prostitution, Labor and Capital.
Let’s get #reproducingneitherhusbandnorchildren trending on Twitter!
I’m too dumb for Fortunati but I press on. I was bingeing on Trixie Belden books and Josephine Tey mysteries for the last week because I needed comfort reading, where I wanted to read and couldn’t read and so I read things where everything followed a convention, a formula. And so, dear reader, I discovered that you must not go from Trixie Belden to Italian autonomist marxist feminism just like that — you gotta ease into it.
Despite that, Fortunati is, as the kids say, blowing my mind. (Do the kids still say that?)