The Bechdel in India: gendered depictions in contemporary Hindi cinema

The Bechdel test is a popular measure used to examine the adequacy of representation of women in movies, and other media. Although often applied to Hollywood movies, the test has rarely, if ever, been used to assess Hindi cinema. This paper adopts, adapts, and extends the original Bechdel test to scrutinise stereotypical, non-stereotypical, and typical dialogic content of same-sex conversations in three genres of Hindi cinema – top-grossing blockbuster films, women-centric movies, and parallel cinema. Using a qualitative approach to code dialogues, and quantifying subsequent frequencies, the current work highlights the underrepresentation and misrepresentation of female characters in contemporary Hindi cinema. The time taken for men to speak to men and women to speak to women was also quantified. While women-centric and parallel films depict a more balanced portrayal of male and female characters, top-grossing films are heavily lopsided, with some being devoid of a second female lead, and hence of female-to-female dialogues. Male characters spoke of more varied areas, both stereotypical and non-stereotypical, than women particularly in top-grossing content. The implications of such depictions in cinema, and their subsequent effect on perceptions of men and women in society, is discussed.     

Kawabata and cinema: the ambivalence of knowledge,medium, and influence

Abstract

Many researchers have considered the involvement of Kawabata Yasunari in cinema and the medium's possible influence on his literature. Such approaches, however, tend to assume a definition of the motion pictures as visuality or montage that then influences Kawabata instead of first considering Kawabata's own conception of cinema, his own film theory. By analyzing his writings on film, including his film criticism, short stories involving cinema, and his involvement in the film A Page of Madness, this paper outlines Kawabata's conception of cinema and argues that he developed a portrait of cinema that posed it as a challenge to identity, perception and knowledge itself. Often associated with the female body, the movies became to Kawabata both an object of fascination and a threat, something ultimately to be controlled through literature and the literary subject. What influenced his literature was then perhaps this perception of cinema as posing an epistemic crisis. It is his ambivalence towards this challenge that can serve as a key for elaborating on Kawabata's complicated location within prewar modernism.     

Watching Bran Nue Dae in Japan

While recently teaching in Japan, I used the Australian film Bran Nue Dae (2009), directed by Rachel Perkins, in one of my courses. The mixed, but non-Australian students, were interested to discuss why a film that was partly about family and historical trauma was a comedy. Extending from the interest, this article considers whether there has been a similar response in Australia to Indigenous-themed films. Are Indigenous issues in Australia, today, also understood to be best represented as serious; that is, to be presented in terms of trauma and with a focus on the difficult moments? Why might many people—the Tokyo students, but also non-Indigenous people in Australia—find it hard to laugh with (or even at) Aboriginal peoples doing funny things? Using Bran Nue Dae, and my students' reactions, this article examines the usefulness and limits of the sometimes careful attendance to issues of race and pain, which are often the way non-Indigenous people engage with Indigenous peoples and issues. Drawing on the success of Perkins' film, the article also explores the usefulness of comedy.     

The man who envied women

Boredom is a permeating, trespassing force – an intensity not necessarily recognized as such. This essay approaches the aesthetics of political failure, and in particular, the cinematic intensities of boredom as affective expressions of post-traumatic malaise. Lou Ye’s Summer Palace (2006), one of only three Chinese narrative films to represent the 1989 Tiananmen Incident, draws upon an aesthetics of banality to dramatize the epistemological limits and resultant trauma of 6/4, a historical event subsequently repressed in mainland Chinese media. Refusing melodramatic catharsis, the film’s stalling and stupefying effects perform both the amnesiac circumstances surrounding 6/4, as well as the compassion fatigue that followed. Even more surprisingly, Lou’s overuse of sex, a dull instrument by the film’s end, constitutes Summer Palace’s privileged sight/site of boredom. Indeed, sex, rather than constituting the censored obscene act, stands in for something far more offensive. Summer Palace frenetically pivots around an open secret, the historical memory of Tiananmen, as nervous sensation is composed within and without the text, centering on women’s bodies. Drawing on close textual analyses, this essay contends that the excessive contours and shapes of the memorial wound in Summer Palace take on the particularly anxious forms of dull sex in a messy Square.     

“God bless our American institutions”: The labor history of John R. Commons

Workers of all stripes and colors comprise a large and often forgotten segment of cinema history. This essay historicizes several key films and genres associated with early cinema, with an emphasis on pre-Great War French and American cinemas. Simultaneously, this essay formulates several critical responses to labor practices as globally understood and thus anchors this recovery of cinematized working classes, still an ongoing but marginal project in film studies today. Taken together, cinema can refract real-life occupational complexities, class dynamics, and workplace alienation – manifestations that are crucial to, primarily, view class as a social concept and to help us to think through the tensions workers faced under monopoly capitalism. Against this backdrop we must see film's ability to both trivialize class archetypes and capture the complexities as a type of tribute, as the latter becomes a central focus in this essay.     

Tomás Gutiérrez Alea and the Art of Revolutionary Cinema

Tomás Gutiérrez Alea has been widely acclaimed for his cinematic production and for his role as a key figure in the elaboration of a distinctively Cuban aesthetic. Drawing on notions such as Martín-Barbero's mediations, Billig's banal nationalism, and Gutiérrez Alea's own viewer's dialectic, consideration is given here to the mutual influences of the Revolution's cultural policies on cinema, and of cinema on the Revolution. Analysis will focus on the films Memorias del subdesarrollo (1968), Hasta cierto punto (1983), Fresa y chocolate (1993) and Guantanamera (1995), which will allow for discussion of some of the director's key themes, including gender issues, the place and role of intellectuals and artists in relation to the Revolution, and the defence of a critical space in which to explore such issues.     

论当代台湾电影写实主义美学精神的递嬗

1960年代,台湾"健康写实电影"所追求的只是有限度、不完整和不彻底的写实主义美学精神.1980年代,台湾新电影才为台湾电影真正建构了写实主义关学精神.在后新电影时代,台湾电影的写实主义美学精神空前高涨.中国封建时代的主流文艺观高度强调美与善的统一.当代台湾电影不断地张扬写实主义美学精神,本质上是在颠覆这种传统的文艺观,并致力于追求关与真的统一.这在中国文艺观念的发展史上具有革命性的重大意义.     

Silent lines and the ebb of memory: narratives of Our Wall in the island of Cyprus

This paper moves away from ‘‘orientalist’’ visions of the island of Cyprus as the island of Aphrodite, the goddess of love and beauty, and looks at the wounds contemporary Cyprus still bears 36 years after its partition. The UN-controlled ‘‘Green Line’’ divides the island into a northern and southern side and its barbedwire and decaying infrastructure renders the violence of the partition and its traumatic consequences impossible to forget. This paper is about dividing lines and impenetrable walls separating territories and nations; it is about ways of remembering and forgetting and about possible routes of overcoming physical and psychological rifts through hopeful representations of friendly cohabitation. In particular it looks at the potential transformations of the Green Line through a reclamation project into a healing inter-communal memory space (Gritching 2010); and provides a close reading of the 1993 film-documentary Our Wall by Panicos Chrysanthou and Niyazi Kizilyürek underlining its significance and influence as counter-discourse to the silence and the re-memorialisation of the years before partition. Both the ‘‘Green Line project‘‘ and Our Wall underline the importance of memory-embedded representations in the emerging genre of ‘‘postcolonial utopianism’’ (Ashcroft 2009), as positive active tools to energise the hope for peace and reconciliation.