Belladonna of Sadness (哀しみのベラドンナ, Kanashimi no Belladonna) (1973) –an animated Japanese art house film by director Eiichi Yamamoto– is a rare and beautiful, though polarizing piece of avant-garde cinema.

A sexploitative, psychedelic rock opera set in the Middle Ages, the synopsis for Belladonna of Sadness from various internet sites describes it thusly: “The beautiful peasant woman Jeanne is raped by a demonic overlord on her wedding night. Spurned by her husband, she has no outlet for her awakened libido, which develops to give her powers of witchcraft.” and “…in her powerlessness she is gradually driven to ancient superstitions and satanic practices, and then accused, tortured and executed for witchcraft. ”

With striking visuals not unlike a Beardsley illustration or Klimt painting, it is more a fluid tableaux of watercolor elegance than actual moving animation.  Despite the bewitching, breathtaking art, one never loses sight that it is a tragic story of unrelenting cruelty and despair. At certain points, it is an almost excruciating watch.

According to esotikafilm.com :

“Belladonna is an adaptation of La Sorcière, the 1862 novelized history of satanism and witchcraft in the late middle ages. The book was written by feminist, freethinker, and Frenchman Jules Michelet, who, like many other post-revolution French intellectuals, was eager to condemn the barbaric European forces of the prior few centuries. In Michelet’s story, the practice of witchcraft is not simply the leftover trace of ancient pagan traditions, but an active rebellion against an oppressive church and system of government. …According to Michelet, the spirit of rebellion and experimentation found in 14th century witchcraft was a progenitor of the enlightenment values yet to come. Furthermore, this was a movement led by women, those who likely suffered the most at the hands of the church and the feudal system.”

“The film adaptation of La Sorcière is often very faithful to the book…It tells the story of an archetypal witch (unnamed in the book, named Jeanne in the movie) who suffers a series of misfortunes that lead her down the path from being a chaste, obedient peasant’s wife, to giving in to her awakened earthly desires, to finally blossoming into the bride of Satan himself. The process of selling one’s soul to the Devil can be interpreted literally or metaphorically, but keep in mind that at least according to Michelet, those who would enter into such a pact in the middle ages presumably believed they were literally sacrificing eternity for just a glimmer of relief from a cruel and bleak life… Her relationship with the Devil may be nothing but a psychological coping mechanism for the brutality she suffers.”

Is Belladonna of Sadness a misogynistic sleaze-fest, a surreal feminist empowerment message, or a stylistic gem of exquisite curiosity? Perhaps a baffling hybrid of all of these things? Repeated viewings do not make the question any easier to answer.  Those fortunate enough to find a (subtitled) copy may judge for themselves; in the meantime, several film stills can be found below.

The women in Fuco Ueda’s work are, more often than not, in great peril. Sometimes they appear on the cusp of disaster; though many times they are square in the midst of one. Inhabiting the blank, surreal deserts of a Dali painting, we find them caught up in a great calamity. Alternatively we find them, as we do in her series “The School”, in familiar locales, though seemingly they are prisoners, of someone else or each other. “The School”, as evidenced by the images below, remains my favorite. It is a place so familiar (despite being decidedly Japanese, with it’s shoe cabinets) and yet it occupies a Purgatorial universe, something I can imagine floating in a sea of nothingness. The danger here is more personal. It is a violence between themselves; punishments meted out according to rules only understood by those involved. It may be that aspect of her oeuvre that so appeals to me. Every piece seems to send me into flights of fancy, trying to discern the events preceding and succeeding them.

Girls suck at video games / Les filles sont nulles aux jeux vidéo from Stéphanie Mercier on Vimeo.

“I thought only my classmates, mom and dad would watch this,” wrote French animation student Stéphanie Mercier in the Vimeo comments for the clip above after witnessing an influx of visitors from MetaFilter, Daily What, SocImages and beyond. Titled “Girls Suck at Video Games,” the animation presents the challenge of climbing the corporate ladder, maintaining a stylish image, having babies and doing housework though the use of beloved 8-bit/16-bit metaphors: Super Mario Bros, Street Fighter, Pac-Man and Space Invaders. Compare and contrast with Dan the Man.

UPDATE #4, THURS, 11:20 pm PST (scroll to bottom to see previous updates):

Still no word or follow-up from Kiana Firouz, or anyone in the Cul de Sac camp. I’m worried by lack of communication or verification from them, and since this post has gone viral, I’ve had mounting concerns. Please stand by.

UPDATE #5, FRIDAY, 4:41am PST:

Okay, I’ve received confirmation of the basic facts of this case from a reputable source: Stefano Bucaioni, who sits on the executive board of international affairs at Arcigay. Stefano informed me that he’s in direct contact with Kiana and the emails she’s sent to him do confirm the full story. He’ll be meeting Kiana in person in London next Thursday. He’s said that she is currently overwhelmed with requests from journalists. Arcigay will be posting an official press document concerning Kiana Firouz’s case either later today or early tomorrow. When they do, I’ll post that link in an update. Grazie, Stefano. Good luck, Kiana.

UPDATE #6, Tuesday, 3:30pm PST:

Arcigay posted their press release for Kiana Firouz today. It’s in Italian, but scroll down more information in English.

Kiana Firouz in a still from Cul de Sac.

Kiana Firouz, 27 years old, is an outspoken Iranian LGBT rights activist, filmmaker, and actress. When clips of her video documentary work featuring the struggle and persecution of gays and lesbians in her country were acquired by Iranian intelligence, agents began to follow Firouz around Tehran, harassing and intimidating her. She fled for England where she could safely continue her work and studies.

She plays a starring role in Cul de Sac, a documentary film produced in the UK about the condition of lesbians in Iran, and based heavily on Firouz’s own life story. Directed by Ramin Goudarzi-Nejad and Mahshad Torkan, the movie will premiere in London in a few days. Since the trailer was posted on YouTube in December 2009, Cul de Sac has attracted global media attention, with thousands of views. Apparently, some of those views included members of Ahmadinejad’s puppet media in Iran. They know who Firouz is and what she stands for. They may want her to come back to the country she was born in to answer for it.

Still from Cul de Sac.

Firouz, understandably, has requested asylum from the British government. Much to everyone’s shock and dismay, the British Home Office has rejected her application for refugee status. Yes, they know she’s gay. Yes, they know she could be deported back to Iran at any time, and that if this happens, Firouz will most likely be sentenced to torture and death after being found guilty of the “unspeakable sin of homosexuality” because she has participated in explicit lesbian sex scenes in the movie, and been a fierce proponent for human rights in her country.

In Iran, the punishment for lesbianism involving mature consenting women consists of 100 lashes. This punishment can be applied up to three times. After a fourth violation of Iranian law, a woman convicted of “unrepentant homosexuality” is finally executed by hanging, often publicly, in front of a howling mob.

From EveryOne Group:

Kiana filed for a court appeal following the Home Office’s decision to reject her application for asylum, but the judge overruled her appeal. According to Kiana’s lawyer, the last remaining chance is to appeal the judge’s decision, but the risk of deportation is imminent.

The EveryOne Group, an international human rights organization, which was involved in the asylum cases of the lesbian Pegah Emambakhsh, who risked being deported from London to Tehran in 2007, and of the Iranian gay, Mehdi Kazemi, appeals to the British government and the democratic forces of the European Union, the U.N. High Commissioner for Refugees, Antonio Guterres, that Kiana Firouz be immediately guaranteed adequate humanitarian protection and that the order for her deportation be repealed, given that on return to Iran she will face a death sentence not only because a lesbian but because of her civil rights activism.

The EveryOne activists invite concerned readers to send protest e-mail messages to the British Home Office (public.enquiries@homeoffice.gsi.gov.uk) requesting that Kiana receive refugee status as soon as possible, for she is a symbol of the international fight against homophobia and repression of gays and lesbians in Islamic countries.

I’ve spent a fair amount of my day researching, fact-checking and [edit for clarification: attempting to] verify this story, and I can’t figure it out: why is this news not EVERYWHERE right now? Why is this petition for Firouz so anemic? There should be hundreds of thousands of names on that list.

Photo of columnist Margaret Wente via The Globe and Mail.

We try to keep the rants to a minimum here. Coilhouse is a love letter, after all;  we’d rather be supportive of what’s beautiful and nourishing. But Ross just linked to something that has left me (almost) stunned speechless. As an active female blogger with a pulse, it’s impossible for me to ignore the topic of Margaret Wente and her latest pile of myopic, belittling, divisive, unsubstantiated garbage.

Some quick background info: Wente’s a popular, award-winning Canadian columnist who writes for The Globe and Mail newspaper in Toronto. Reviewing some of her previous pieces at the Globe’s website, I’m flummoxed by all of the accolades, if not her success. The only reason I can see for continuing to employ this poor, unfortunate soul is that her output must regularly trawl in tons of infuriated traffic, a-la Coulter or Limbaugh. Get a load of these excerpts from her latest journalistic triumph, entitled Why Are Bloggers Male?:

Guys seek thrills and speed. They go for the adrenalin rush. They get pumped by going higher, faster, farther than anyone else. They want lots of action and instant gratification. That’s also why guys like blogging – instant opinions, and lots of them.

Men clearly have an urge to blog that women lack. Like extreme snowmobiling, the blogosphere is dominated by men. Not many women are interested enough in spitting out an opinion on current events every 20 minutes.

Are these things cultural? Not entirely, perhaps not even mostly. For most of my adult life, I was almost struck dumb in the presence of strangers. I managed to complete five years of university without raising my hand, and the idea of a dinner party used to make me faint. Several of my female friends tell similar stories. No matter how brilliant they were, they lacked the confidence to express themselves in public.

Fortunately, something happens to women in midlife that disinhibits them. It is the same thing (in reverse) that turns bold, extroverted little girls into painfully self-conscious adolescents: a drastic change in hormones. These days, I no longer care when someone calls me an idiot, and my husband often has to drag me home from dinner parties.

But blogging? No way. That’s guy stuff. And they are welcome to it.

JEEZUM CROW. Where to start? Why even bother? I almost regret giving this drivel the extra boost in publicity, but it’s just too out-of-touch, sexist, and insulting to ignore. I’m actually more skeeved out by The Globe and Mail’s crass capitalization on the furor than I am by Wente herself, if that’s even possible. When news sources stoop this low for increased traffic/sales, they need to be called out on it.

Think it’s pointless to protest? Could be. After all, we’re talking about arguing on the internet. Then again, if there’s even an outside chance that the “professionals” at The Globe and Mail might chastise Wente, or issue a retraction, after receiving an onslaught of disgusted comments from their readership, maybe it’s worth it taking a few minutes to weigh in.

Or, alternately: “Boys are dumb, and girls aren’t talking!”

Heh. Honestly, I feel pretty naive even typing that out. But I just can’t let it go, because there are still plenty of folks who expect their media sources to conduct a bare minimum of research and fact-checking before printing something. (Yes, even some blowhard Glennbeckistani-level op-ed piece.) Someone as spectacularly ignorant as Wente, standing on a platform that high, needs to be knocked down. With more solid facts. With meaningful statistics. With pure, undiluted, well-heeled contempt. And so does the platform itself, with dollars and cents, with pulled advertisements, and with bloggitysphere-wide denouncement by male and female writers alike.

Do a bit more friggin’ research next time, Wente. Then, if you’re up to it, present your opinions in a halfway decent and intelligent fashion, not like Betty Draper on three valiums and a bottle of wine. The scolding goes double for your editors. Seriously, Globe and Mail, talk about multiplying zeroes.

Courtesy of the ingenious Comics Alliance blog comes a fairly obscure in-joke that will have comics geeks rolling on the floor laughing– a series of Dave Sim-satirizing Valentine’s Day cards:

“Valentine’s Day is just around the corner, and for all you gentlemen out there with a special lady in your life, there can be a lot of pressure to tell her exactly how you feel — or at least to find a Valentine’s Day card that says it for you.”

“Well, when we here at ComicsAlliance think of romance in comics, only one name comes to mind: Dave Sim. With that in mind, we’ve created a series of Valentines based on Sim’s legendary indie comic Cerebus and the many insights into women and relationships that he offered in the long-running series about a sword-fighting aardvark. You’re welcome to download them and send them to your special someone — we think they’ll have the ladies swooning!”

For those of you who are going “BUHHH?”, here’s some context: the only thing potentially more legendary than the artistry Dave Sim displayed in his Cerebus series is the mental, misogynist ranting he’d often print in its back pages. He’s basically the brilliant, fulminating Eminem of self-published comics (only it seems like he takes himself a lot more seriously than Marshall Mathers). You gotta love him… at arm’s length. Especially if you have a vagina. There’s only so much pure, blinding Male Light a gal can take!

More cards here.

Film courtesy of Syndicate of Human Image Traffickers.

All but her belly buried in the floor;
And the lewd trounce of a final muted beat!
We flee her spasm through a fleshless door…
Then you, the burlesque of our lust — and faith,
Lug us back lifeward — bone by infant bone.
– Hart Crane, “National Winter Garden,” (1930)

“Jo Boobs” Weldon is Headmistress of The New York School of Burlesque, whose home at The Slipper Room is just a few blocks from where Lydia Thompson’s “London Blondes” brought burlesque to America and a stone’s throw from where Minsky’s original National Winter Garden made burlesque part of the American vernacular. Minsky’s notoriously established Gypsy Rose Lee as an icon synonymous with striptease, and launched the careers of Abbott and Costello, Phil Silvers and Robert Alda before being closed in the name of public morality.

Houston Street Burlesque by Mabel Dwight (1928)

Is burlesque – a word which refers to turning things upside down – still able to subvert morals and mores? In a popular culture where the use of sexuality to sell consumer goods is banal, pornography of nearly every stripe is freely and instantly available, and sympathetic gay and lesbian characters are commonplace, is the self-conscious performance of gender merely campy fun or does it still have a liberating capacity? Can sex work, titillation, gender play and masturbation undermine heterosexual monogamy? Whose moralities and identities might they challenge?

Catherine MacKinnon argues that sexualized depictions of women in patriarchal societies reinforce misogyny to the point of constituting a form of violence. Do sexualized performances by women lead to their individual and collective debasement? Is stripping a phenomenon where women who appeal most to men are degraded whereas burlesque liberates women who stand outside the norms of beauty as prescribed by male desire? Considering stripping and prostitution, I ask whether everyone sells their bodies at every job? Further, when men pay a high premium to be with a woman or just to look at one, whose body is exploited? More specifically, does it make sense to import 20th century standards of judgment to a 21st century United States whose educational system produces more female post-graduates than male and whose career women earn 94.2% of the income of their male counterparts? Despite shifts in income and status, why do so few straight males study burlesque or work as strippers?

Jo Boobs and I met at the basement headquarters of her school on the coldest evening in recent years to explore questions of gender, activism, and whether she and her ilk are gender traitors or gender busters. She even stripped down to fighting gear for an intimate performance caught by our unblinking digital eyeball. (See above!) In June 2010, Jo will publish The Pocket Book of Burlesque (with a forward by Margaret Cho), a volume whose slender design can slip under the inspector’s prying gaze. The New York School of Burlesque is in sympathetic affiliation with Miss Indigo Blue’s Academy of Burlesque in Seattle and Michelle L’Amour’s Burlesque Finishing School in Chicago as well as programs in Washington, D.C and elsewhere. When will someone open a campus in Tehran?

COILHOUSE: How does burlesque differ from stripping?
JO BOOBS: To understand the difference, look at it from the audience’s point of view. If someone goes to a strip joint, they usually go in whenever they want, they pick the performer they want, they negotiate how they interact with them, they interact one-on-one, and they leave. When they go to a burlesque show, the show starts at a [predetermined] time, they pay a cover (not the performers), they watch the show, there isn’t usually any one-on-one interaction, and they leave when the performance is over.

Via Feministe.

On December 10th (International Human Rights Day), Filipina activist Sass Rogando Sasot spoke passionately about transgender rights before an assembly of the United Nations. Her speech, titled “Reclaiming the Lucidity of Our Hearts”, addresses the need for vastly improved acceptance, support and protection of transgender citizens worldwide.

Her entire presentation is very moving, but about 8 minutes into this clip, something shifts in Sasot’s voice and delivery. What began as an engaging speech swiftly transforms into something far more urgent, immediate, and beautiful:

Is our right to life, to dignified existence, to liberty, and pursuit of happiness subservient to gender norms? This doesn’t need a complicated answer. You want to be born, to live, and die with dignity – so do we! You want the freedom to express the uniqueness of the life force within you – so do we! You want to live with authenticity – so do we!

Now is the time that we realize that diversity does not diminish our humanity; that respecting diversity does not make us less human; that understanding and accepting our differences does not make us cruel. And in fact, history has shown us that denying and rejecting human variability is the one that has lead us to inflict indignity upon indignity towards each other.

We are human beings of transgender experience. We are your children, your partners, your friends, your siblings, your students, your teachers, your workers, your citizens.

Let our lives delight in the same freedom of expression that you enjoy as you manifest to the outside world your unique and graceful selves.

Mabuhay, Ms. Sasot. Kinship.

The full transcript of her speech –reproduced at Rainbow Bloggers Phillipines with permission to repost– can be found below the jump.

Well hello there!

Do you lack healthy boundaries? Are you guilty of the compulsive overshare? All-too-eager to share gory, palpating details with complete strangers that no one besides your own mother and/or proctologist would ever want to know?

Non-consensual boner anecdote-telling. Tactical uterus hurling in lieu of real intimate contact. The “I wasn’t breast fed enough so now I need to publicly air my personal anguish to feel properly nurtured and validated” power point presentation. “Cry For Help” cutting (across the street, not down the road). Cloaking references to life-shattering trauma in Obfuscating Yet Ominous Faerie Singsong™ (a Tori Amos patent).  “Fuck You Daddy, I’m a Suicide Girl Now!” blog posts. Spontaneous primal scream therapy in the supermarket. If you have ever attempted one or more of these maneuvers, chance are, you’re a TMI Avenger.

Relax. You’re among friends. And you’re gonna loooove Body Memories. A squirm-inducing, low budget film directed by the same fella who brought us one of the most fabulous independent documentaries of the decade, Body Memories is…

…one man’s journey inward to find meaning in his life. He becomes an archeologist of the soul, digging through the layers of his past. Evocative images blend with a riveting performance that uncovers family secrets and buried traumas.

Enjoy.

(More clips under the cut.)

The above is a short but fascinating trailer for Dreamworlds 3, an hour-long documentary on the use and abuse of women’s bodies in modern-day pop music videos. You needn’t be a scholar of gender studies or media literacy to appreciate what you see here. If you’re a fan of thoughtful video editing, deadpan humor, or the ladiiiiies, this one’s for you.

Narrating over a relentless cascade titillating music-video imagery, Jhally finally explains the problem of sexual objectification in our culture in a way that does not, unlike many other texts that deal with this, make you feel like a real shit for objectifying others in your mind, or for wanting to be objectified. This point comes into clarity at the 29:30 mark:

There is nothing inherently wrong with [the techniques of objectification] in and of themselves. It is not that it is always negative to present women as ready to be watched, or wanting to be watched. We all – men and women – present ourselves to be watched, to be gazed at. We all – men and women – watch attractive strangers with sexual desire. To treat another as an object of our desires is part of what it means to be human. The problem in music video and in the culture in general is that women are presented as nothing else.  If the story about femininity could be widened beyond sexual objectification to include many other qualities of individuals – [intellectual, emotional, spiritual, creative, etc] – then there would be no problem with a little objectification as a sexual aspect of femininity, to be balanced out and integrated with many other human qualities. The problem is that in our contemporary culture, the complexity gets crowded out by a one-dimensional femininity based on a single story of the body.

Click here for the full-length feature. It has a stupid watermark on it, but the documentary’s compelling enough that it really doesn’t matter. Even if you don’t have time to watch the whole thing, the 5-minute version included here stands as a fascinating vignette on the subject on its own.

Dreamworlds 3 is only one of several media literacy titles that Jhally’s produced or contributed to over the years. Here are a few other favorites:

• Dreamworlds 2 – Same as the above, but retro! Made in 1995.
• Advertising & the End of the World – A discussion of advertising’s promise to deliver happiness, society’s high-consumption lifestyle and the coming environmental crisis.
• Reel Bad Arabs – On the vilification of Arab characters in the American cinema.
• Wrestling with Manhood: Boys, Bullying & Battering -  Focuses on “professional wrestling and the construction of contemporary masculinity, they show how so-called “entertainment” is related to homophobia, sexual assault and relationship violence.”