Tag Archives: visual representation

A Little Mermaid: Retold

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OK, so, since I’ve been posting some heavy shit on this blog lately, I figure I’ll tell you a little story to lighten things up a little around here.

So, I’m three years old and my family has taken me to see a Disney Little Mermaid play. At that point in time, the movie was so new that my parents hadn’t seen it yet & they didn’t know what it was about. They did, however, know that I was deaf and had learned how to communicate with me. So my dad translated the play.

As the play proceeded, my dad listened to it and realized that it was really quite screwed up. Wait a minute, he thought, So this play is about a girl who sells her soul to the devil and gives up her home/tail/voice for a man???

He continued to translate the play, hoping that it would get better and have some ultimate redeeming moral message – perhaps Ariel has a change of heart and decides that she values herself, for example?

But, nope. The play freakin’ ended with her exchanging wedding vows with that idiot of a landlubber. At this moment, my dad couldn’t hold back any longer – instead of translating the wedding vows, he told complicated story about Ariel dumping her husband and then getting a PhD in Marine Biology.

At the time, I could tell that he was just making it up – but I loved the story anyway.

To this day, I smile when I think about it. He didn’t stick to the Code of Conduct – but, hey, it was worth it.

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Loud As A Whisper: A Review

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Riva with his chorus

I’ve finally began watching Star Trek: The Next Generation. I recently saw a very interesting episode, Loud As A Whisper, about a Deaf diplomat named Riva. (For those who are curious, it is the 31st episode and is in Season, 2 episode 5.) This review/analysis contains spoilers.

From the beginning, Riva comes off as extremely self-assured. He has no problem with being Deaf, saying that he was born Deaf and hopes to die Deaf. I was pleased to see a positive attitude towards Deafness from the start.

As it turns out, he is from a royal family in which Deafness is hereditary. He compares it to other royal families who have hemophilia. I found this interesting, because it implies that being Deaf is more acceptable in Riva’s society than it is in our society because it is associated with royalty. Thinking about it, it was a refreshing change to see a Deaf individual in a position of power for whom Deafness is not detrimental.

Rather than signing, Riva speaks through three individuals, his “chorus,” that he is telepathically linked to. Because Riva had no issue understanding people, I assume that they told him via telepathy what others said.

In some ways, Riva’s relationship to his chorus reflects actual interpreter/client relationships. For example, in one scene, Picard speaks to a member of the chorus. Riva becomes angry and says, “Speak directly to me!” Anybody who has ever had an interpreter will be very familiar with this exact scenario. (Picard then apologizes, promising that it will never happen again – and it doesn’t. This is a very good model for Hearing people, and I’m glad that it was in the episode.)

What struck me, though, was that Riva’s relationship to his chorus is much, much deeper than the average interpreter/client relationship. As it turns out, the three individuals in the choir speak for different aspects of his personality: one is the scholar/philosopher/logician; one is the warrior/libido; one is the mediator that binds together the other two. Riva does not even speak to them and we never learn their names, but they don’t seem to mind. Rather than being mere interpreters, the chorus is an extension of Riva himself.

Such close symbiosis with one’s interpreters contrasts markedly with my own experiences. I grew up talking with my interpreters, and I was always aware that they had lives and worries vastly different from my own. Some were very open about everything going on in their lives, but even the most private interpreters shared some things with me, like what they did on Thanksgiving. So I kind of wonder why Star Trek portrayed such a close relationship between Riva and his chorus. My hunch is that it has to do with the fact that Riva is royalty; perhaps his chorus belongs to a slave class or something. Personally, though, I liked the fact that Riva’s relationship to his interpreters was different than mine: it’s a science-fiction TV show, so it makes sense that his society would have evolved a different protocol. It’s nice to see some creativity rather than trying to force our current norms upon those of an alien society.

When Riva arrives on the Enterprise, he meets Geordi LaForge, who is blind and wears a visor. Riva asks Geordi several polite questions about the visor and his eyesight. I liked this because a lot of people assume that, because I am deaf, I possess more knowledge of people who have non-hearing-related disabilities. That’s not true at all; being deaf does not give me special insight into being blind. In response to Riva’s queries, Geordi says, “Well, I was born this way, and I like myself, so I like being blind.” Riva says that he feels the same way about his Deafness and praises Picard for being inclusive. They got along because both of them possessed a different array of sensory input than the rest of the Enterprise does, but they weren’t automatically BFFs by default. I liked that complexity.

Also, there is a side story involving Geordi’s visor. Physicians onboard say that they can give him eye implants, but it is a one-way surgery. If it doesn’t work, he can’t go back to the visor. The physician is a little pushy – “Why wouldn’t anyone want normal eyesight?” – but in the end, Geordi says that he has to think about it because it would mean giving up a lot. I thought that this was a metaphor for cochlear implants, and I liked its subtlety. Because Geordi is a recurring character, it’s easier to explain these issues in terms of someone that the viewer already “knows,” rather than starting from scratch by introducing the concept of Deaf culture and explaining why it is important.

Once introductions are complete, Picard prepares to brief Riva on the mission. As it turns out, Riva feels so confident in his abilities as a diplomat that he requires very little information and walks out of the room before Picard officially adjourns the meeting. The fact that Riva has some personal flaws – arrogance – shows that he is a human being with flaws, rather than this super-perfect ideal Deaf person. Personally, I feel pressured as a smart Deaf person to put on a good face, but the writers of Star Trek understand that, instead of representing the entire Deaf community, Riva is an individual who happens to be Deaf. I liked that.

Also, I like the fact that a Deaf character was specifically skilled in interpersonal communications. In this society, a lot of people assume that you have to be hearing to deal with interpersonal conflicts, but I don’t think that that’s true at all. In fact, Riva himself discusses this point when he dines with Counselor Troi. They are initially accompanied by Riva’s warrior/libido chorus member, but halfway through the dinner, Riva sends him away. He slowly introduces signs to Troi, waiting for her to understand individual words and gradually creating sentences. He explains that that words are not the most important thing in communication: what lies beneath is more important. I liked this because it demonstrated that the human brain is the most important sense organ of all: we may perceive the world in different ways, but it doesn’t matter because our ability to fill in the blanks is key.

A note: Riva signs in American Sign Language. I found this to be totally hilarious and it did break my suspension of disbelief for a moment. An alien from a far-away civilization thousands of years in the future signs ASL? Give me a break. It’s especially irksome because hearing people assume that the entire world has one sign language. But then I thought about it some more and I realized that it’s equally implausible that the crew of the Enterprise speaks modern English. And, as it turns out, this episode does discuss the existence of different sign languages. More on that shortly.

The episode takes a definite turn when Riva, his chorus, Worf, and Riker beam down to the planet to begin negotiations. Before they can begin, a rebel kills all three of Riva’s chorus members, forcing everyone else to beam up to the Enterprise. Needless to say, Riva is incredibly distraught. Like I said, I think his relationship to his chorus was much more intense than a typical interpreter/client relationship, so I think that that was a factor, but the episode focuses on the fact that Riva can no longer communicate as easily as he did before.

In the absence of his chorus, Riva signs to the crew of the Enterprise. What he says isn’t subtitled, but he rants about the unfairness of the situation. Picard tells him to calm down, then directs Data to figure out what sign language Riva uses and to learn it. Data finds that there are thousands of sign languages in the entire universe, narrows down the list to five possibilities, and learns all five of them. He then demonstrates sentence structure of an alien sign language to Picard. At this point, my concerns about the representation of ASL as a stand-in for all signed languages dissolved.

With the help of Data, Riva is able to communicate more easily, but it isn’t a cure-all. He points out that, since Data is an android, he won’t be able to convey the nuances in Riva’s tone. This, in turn, could compromise his role as a diplomat. I liked the fact that the writers recognized this: one of the most important roles of an interpreter in real life is to convey intention as well as literal meaning. Distraught, Riva asks the Enterprise to take him home because he does not feel that he can complete his job.

In an effort to get Riva to stay, Counselor Troi sits down with him and asks him how he usually does his job, and Riva answers, “I look for disadvantages that I can turn into advantages.” Troi says, well, why don’t you do that? Riva then has an eureka moment and asks to be beamed back down to the planet to begin negotiations again.

They assemble an away team, and, once on the planet, Riva tells them to leave. They ask Riva how he will communicate with the people of the planet, and he explains that he will teach the aliens how to sign. They point out that it took Data only minutes to learn sign language, but it will take months for others to learn – a tidbit that I appreciated, because it shows that sign language is as complex of a language as any other. Riva says that that’s the point; by learning sign language, the aliens will be forced to learn how to communicate with one another. This, in turn, will give them the tools to resolve their disputes.

So, in the end of the episode, Deafness turns out to be 100% positive asset. I think it’s a really great reminder for Deaf people that, although some of us may rely a lot on interpreters to interact with the Hearing world, they are not everything. Plus, the actor is Deaf.1 It was really, really, really refreshing for me to see this positive portrayal of Deafness in Sci-Fi- instead of imagining a brave new world in which everyone is ‘cured,’ we learn that diversity endures thousands of years from now. And, rather than being a disability, it enriches the lives of the universe.

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  1. Actually, I wouldn’t be surprised if he participated in the writing process because the episode was so positive overall. []
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Analyzing Contemporary Media & Art, or: Why Art is Important, Part Two

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There are many different ways of looking at culture and society, but this is my perspective: the societies that we live in are like the air that we breathe. They are essential to life, but they may contain harmful material.

I believe that the first step to combat these harmful elements is to first analyze our culture to figure out where they are coming from. Here is a list of things that I look for when I’m trying to make sense of the culture around me:

  • Visual representation: How are minorities represented and why? Who is creating these images? How do those images affect the culture at large, and how do they affect us, the minorities? Some examples: Racialicious regularly posts about the impact of the representation of people of color in the TV series True Blood, and the documentary Killing Us Softly talks about how advertising affects women.
  • The audience: Who listens to viking metal? Who watches Meg Ryan films? Why? What can these audiences tell us about the expectations that society assigns to different groups of people? For example, if we state that it is mostly white guys who listen to viking metal, we can begin talking about this constructed narrative of white masculinity as having its origins in Norse mythology. Furthermore, what are the messages that these particular audiences are gaining?
  • Access: In a similar vein as the above point, who is given access to what? Why? For instance, if we observe that it is mostly white males who create Hollywood films, which is a valued art form in mainstream culture, what does that tell us about how this society treats women and people of color?

Analyzing contemporary media is important because:

  • Analyzing the output of a culture – its media, its art – is the best way to figure out what its values are. For example, if lesbians are constantly depicted as amoral women who are horny all the time and take advantage of innocent straight women, the message is that lesbians are not valued in the society that created those images.
  • It gives us a baseline that we can use to determine a direction for our social justice efforts. Where do we currently stand? How far do we have to go before our goals are accomplished? For instance, if we watch films that depict Deaf people and analyze them to arrive at the conclusion that, in modern media, Deaf people are represented without autonomy, we can conclude that one of our goals in attaining Deaf rights is to show that Deaf people have thoughts and opinions of their own.
  • Analyzing media is one tactic that can help minorities to cope with daily assaults upon our self-esteem. For example, instead of blindly internalizing the message that trans people are depraved people, we can instead ask ourselves who is portraying trans people as depraved people and why. If the answer is, “cissexist society portrays trans people as depraved people because they are convenient scapegoats,” I feel that this is a more constructive direction than internalizing the message that trans people are worthless. Again, analyzing media gives us a direction for our efforts – rather than needlessly directing our anger and despair towards the scapegoated minorities, we can instead direct it at the people who are providing inaccurate information about minorities.

Like I said, society is like air. It contains good elements as well as harmful elements. The ultimate goal here is to create a society in which we can all breathe freely, and identifying the harmful elements is the first step in that goal.

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This post is part of a series. You can find the first part here: A Fuller Picture of Art History.

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A Fuller Picture of Art History, or: Why Art is Important, Part One

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At this point, I when I think about my future career, I think it’d be cool to be involved in a program with the goal of increasing access to art so that minorities who are usually denied access for reasons like class or disabilities can participate in art. I’m interested in three primary areas: (A) providing a fuller picture of art history, (B) teaching people how to analyze the art that contemporary culture produces, and (C) giving people the tools to create art of their own. Personally, I think that all of these can work in synergy to create a larger impact than any one of them alone.

I am going to do a series of this issue because it’s too big for one blog post. I’ll start with art history.

A woman in a high-collared white dress sits on the left side; a woman in a more casual dress with a blue-and-yellow top and a green and white ruffled skirt sits on the right. Both figures are the same woman. Both women have exposed anatomical hearts, and a vein connects them. The woman in the white dress is holding a pair of scissors, and she is cutting her end of the vein. It bleeds onto her dress. The two women hold hands. A stormy cloudy scene is behind the two women.
The Two Fridas by Frida Kahlo

In popular culture, the canon of Great Art revolves around dead white men: Picasso, Vincent Van Gogh, Michelangelo, etc. Unless one is actually studying art history in college, it is rare to hear about people like Artemisia Gentileschi or Jasper Johns.

In fact, when the contributions of minority populations are not ignored, they are outright ridiculed. Just consider the fact that needlework, a traditionally female medium, is seen as less important than painting; similarly, ancient African art is considered more “primitive” than ancient Greek art.

This refusal to give credit to minorities is pretty important. By doing this, the dominant culture drills the idea into our heads that minorities have never contributed anything of value to the world. This easily turns into a message that marginalized people are inherently less valuable than others.

When I was a senior in high school, I took AP Art History.1 Before this course, I’d only heard about Dead White Male artists. I also definitely remember feeling like an outcast in a small town in the Rockies. I was queer, and I was deaf. Not exactly a winning combination in such a conservative monoculture.

In AP Art History, I read about Frida Kahlo and I was intrigued, so I watched the biopic about her. I’m gonna be honest right here – cineastes and art historians tend to turn their noses up at Frida for reasons that are pretty valid, but when I first saw it, I felt a little less alone. The message that I took away from the film at that point in my life was that Frida Kahlo had taken her experiences with chronic pain, sexuality, and gender and transformed all of it into something meaningful instead of letting it ruin her life. That was something that I really admired, and I think it’s pretty important to see that type of portrayal instead of another “Broken Disabled Person” or “Queer Kills Self or is Murdered” narrative.

Although I admired Kahlo, what really helped me feel less alone was reading about even more artists. We used a pretty liberal art history textbook, so I also read about other people who had had experiences of being marginalized. It’s not just the Dead White Men who created meaningful art – there are so many different groups of people who became artists to express their experiences. Historically speaking, it’s almost like there is this whole extended family that our parents didn’t tell us about because they were queer, or the wrong religion, or the wrong nationality.

That’s why I think it is important to give people a more complete idea of art history: it lets people know that they are not alone, historically speaking. Reconnecting people with artists from their community’s past is the first step in building up collective self-esteem; likewise, teaching people about artists who do not look like them helps them develop empathy for others.

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  1. By the way, when I say that it’s important to teach people about art history, I’m not necessarily talking about formal education in the form of AP courses or college courses. Those can be very useful, but I think that education should be more accessible than it currently is. []
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Super Deaf Woman

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It is the early 1990s. I am young, hyperactive, and already in love with moving images. I pop in the VHS tape and hit PLAY.

Even as a small child, I can tell that the aesthetics aren’t as polished as my favorite movie at the time, Chitty Chitty Bang Bang. It looks as if it were filmed in a studio on videotape: the backdrops appear to be cut from construction paper, there are only a few pieces of furniture, the fluorescent light washes out everybody’s features, and that faint blue tint that you see in films shot on videotape hangs over everything. But none of this matters because Super Deaf Woman’s is out to save the world!

The plot revolves around the plight of people who are struggling to find a language to express themselves. There are multiple storylines, but this is the only storyline that I remember clearly today: A man fingerspells G-R-O-W to his plant in a futile attempt to make it grow. He tries over and over again, but the plant just won’t grow. Never fear! Here comes Super Deaf Woman! She swoops into the frame and teaches the man how to sign “grow.” He tentatively signs it and she gives him an encouraging nod. He signs it again, more fluently this time. She smiles, seeing that he has learned the sign by heart, then flies away. The man turns his full attention back to the plant and signs “grow” to it – and it immediately blossoms into a beautiful flower.

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People talk about how some pieces of art change them forever, how they carry art inside them for a long time. Well, Super Deaf Woman stayed inside me for a long time. She showed me how much language matters: if you have the right words, you can bring beauty to the world and/or you can cause a profound change to occur. At the same time, she showed me that ASL is a beautiful and worthy language with meaning of its own, not an inferior shadow to English. In fact, in this film, English is almost inferior to ASL. How can a fingerspelled English word like “grow” fully convey the image of a plant growing?

Personally, I also found inspiration from the simple fact that the superhero was female. In a world where most of the other superheros on TV were male, she was a strong woman, a positive role model. In a similar manner, I internalized the film’s message of how men should act: instead of discounting what a woman has to say, a man should listen. (And it’s okay for them to grow flowers for the sake of nothing more than bringing beauty to the world.)

I remember being a deaf child inside of a hearing world. I looked around me, and everybody that I loved was hearing. (Exception: my younger sister, who is hard of hearing.) I have heard horror stories about deaf children whose parents tell them, “You are the only one like this.” Thankfully, my parents had enough foresight to let me interact with Deaf people, even though that meant traveling an hour to the nearest city so that we could converse in a language that my parents didn’t speak. I count myself as very fortunate. But when I wasn’t around those role models, where did I turn? Books and movies, including Super Deaf Woman.

Now, in spite of Super Deaf Woman, I did manage to internalize a lot of bullshit about the Deaf community. For example, I used to think that Gallaudet was a waste of time and money because it was “inferior” to hearing schools. Today, I see that that’s not true; this notion comes from the misconception that an absence of English, an absence of hearing, automatically signifies inferiority.

But what if I had not had access to positive portrayals of deafness like Super Deaf Woman? I shudder to imagine how much more bullshit I would have managed to internalize. I feel for the countless children out there who, in the absence of positive deaf role models, think that being deaf is somehow wrong and deficient and makes them less worthy of respect than their hearing counterparts. That’s just one of many reasons why media and the representation of minorities matters to me: Children and grown-ups alike internalize the roles of minorities in the media that they consume. What if my first image of a deaf person had been negative?

One final thing: Today, I can’t remember the name of this video. I’ve been searching for it for years to no avail. Do any of you know what I’m talking about? If you do, please let me know!

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Fur: An Imaginary Portrait indeed

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As I explained in a prior entry, I am having trouble reconciling Diane Arbus’s body of work with my ethics. So I’ve been consuming as much information about her as I possibly can. Ergo, I rented Fur: An Imaginary Portrait of Diane Arbus.

Quick description of my expectations: I figured that the film was not going to be accurate – very few biopics are. I thought that, at the very least, the film would be an entertaining perspective on Arbus’s life – and that I’d get to see how the Rolleiflex camera works.

Well, as it turns out, I was wrong on both counts.

Disclaimer: Spoilers lie below.

A screencap from Fur: An Imaginary Portrait of Diane Arbus

[Visual description: Nicole Kidman, a white woman with blue eyes and brown hair, wears an old-fashioned blue dress and a Rolleiflex camera. She gazes up at the viewer.]

Like Secretary, which was also directed by Steven Shainberg and written by Erin Cressida Wilson, Fur starts with a single visually arresting scene from the story’s end, then cuts back to the beginning and gradually winds its way to the ending. In this case: Diane Arbus enters a nudist camp with a camera and, just as she is about to disrobe, the screen cuts to black and an intertitle reads: “Three Months Earlier.”

Things start out middlingly enough. One by one, a different component of Diane’s life is introduced. Her parents work in the fur industry, her husband is a fashion photographer, and she is an unhappy housewife who has no purpose in life. Okay, these details are from real life, kind of. Her parents were furriers. She worked with her husband on fashion photography, but in the film, her role is minimized in an offensive way: she is an “assistant” whose only apparent job is to bring the models tea and cookies and occasionally tell her husband, “Yeah, that photo looks great.” In real life, she was the freakin’ art director of the Arbus studio. As for the depression, Diane had a history of depressive episodes, but it seems to me as if they were more biological than situational – she wasn’t just an “unhappy housewife,” she had a mental illness.

So already the truth has been stretched a little bit in troubling ways. Nonetheless, we gradually gain sympathy for Diane, albeit as a fairly generic character that we’ve already seen a million times. It’s a retread for Nicole Kidman because she’s played this exact same character in films like The Hours and it’s a retread for the director and screenwriter because the main character in Secretary is very similar.

But then the film takes a sudden sharp turn and stops representing reality altogether. By the way, Diane likes to flash her neighbors! Then, BAM, the male lead is introduced!: a fictional character named Lionel who is covered from head to toe in hair.

From here on, Diane Arbus’s biography goes out of the window and a fictional story, written by somebody who apparently has a Chewbacca fetish, takes over.



[Visual description: A man with hair on virtually every visible part of his face and long, wavy hair on top of his head wears a navy-blue jacket, black gloves, and a ring with a large red stone. In the few patches of skin that we can see, he is white. He holds a clear teacup with a fancy silver base and handle. Out of focus, a white woman with a blue dress is at the right of the frame. The subtitles say: "How could you tell?"]

Let me emphasize one thing: Lionel did not exist in real life. He is 100% fiction. This is a film that is supposed to give us some insight into an actual artist that lived in the 20th century. Yet the most important character in this film, second only perhaps to Diane Arbus herself, never actually existed. Plus, he’s her romantic interest. Diane must be rolling over in her grave now.

Back to the film. Lionel gradually seduces Diane. Again, the parallels to Secretary are quite strong. So strong, in fact, that I had to make sure that I was still watching Fur and that I hadn’t accidentally switched to Secretary. Lionel asks a series of provocative questions in a flirtatious tone. Personally, if somebody had asked me these questions, I would have been very unsettled and offended, but Diane flirts right back and admits to being a naughty little girl who harbors a deep desire to be an unbridled exhibitionist.

As the film progresses, Diane spends less time with Mr. Arbus and her two daughters and begins to spend more time with Lionel. Life goes on more or less as it did before: Diane’s absences are tolerated without a word and the only move that Mr. Arbus makes is to grow a beard in an apparent attempt to recapture his wife’s attention from her hairy lover.

In the meantime, Lionel introduces Diane to a scandalous underworld: Midgets are singing and playing piano! That woman without arms is playing the cello with her feet! That transsexual is putting on makeup before her show! (Sidenote: the transsexual woman is played by a man and, in the credits, the character is named “transvestite.” Way to show that trans people are human beings and not just character types or plot devices!) The point of the view of the whole film is from a nauseatingly privileged “normal” person – look, people on the bus are staring at us! What a wild and thrilling experience!

Gradually, Diane is accepted into Lionel’s circle of friends as an honorary “freak.” Throughout her oh-so-marvelous journey, Diane looks upon Lionel’s world in absolute rapture – but we only see her use her camera once or twice throughout the entire film. In fact, Lionel frequently urges her to not carry the camera with her. Unlike the actual artist, this character is not an active agent who transforms the world around her into photographs but is a mere spectator who is content to look mutely around herself in wonder. When she speaks, it is either to flirt with Lionel or to tell him more about her background as a child of a wealthy family. In real life, Diane had a reputation for being sharply intelligent and was praised for having a unique eye. This character possesses neither of those characteristics.

Eventually, the tentative peace between Mr. and Mrs. Arbus shatters. From there on, the film further dissolves in a series of awkward metaphors.

It rather suddenly turns out that Lionel is going to die in a matter of months due to some unspecified lung condition. Logically, Diane shaves off all of Lionel’s hair (at his request) so that he can “swim further.” Yeah, because that totally makes sense. This is a rather thinly veiled excuse for a sex scene: make the “freak” palatable enough for “normal” audiences to feel more turned on than unnerved.

At the same time, Mr. Arbus finds Diane’s countless rolls of film and develops them, then shaves off his beard when he discovers what is in the pictures in an overwrought metaphor for having given up on recapturing his wife’s affection. It’s a mystery that Diane managed to fill up dozens of rolls of film because, like I said, we have seen her take only one or two pictures throughout the entire film, but there you have it. Also, the photographs shown do not resemble the actual artist’s work in the slightest.

That’s it. Lionel, the fictional character, is dead. Mr. and Mrs. Arbus’s relationship is shattered.



[Visual Description: A white woman's hand holds a scrapbook open. It is blank except for a small placard that says: "Plate Two: 'Untitled' By Diane Arbus."]

But here comes the denouement that puts a cherry on the top of this trainwreck of a film. At a funeral party for Lionel, somebody gives Diane a thick photo album and tells her that Lionel wanted her to have it. She opens it. It is a blank photo album and all of the pages are already labelled in Lionel’s handwriting: “Plate [Number], Untitled, by Diane Arbus.” Then the film cuts back to the nudist camp, where Diane asks a woman if she can take her photograph. The end.

Final message: A fictional man enabled Diane Arbus to evolve and move forward as an artist.

Okay, this is super offensive. Most films about female artists explore a tired old plot: “How did this woman overcome sexism to become a great artist?” [Personally, I think that asking "Why are there no great women artists?" is the wrong question - the correct question is, "Why don't we teach about the great women artists that actually did exist?" - but that's another post altogether.]

In this case? In real life, Diane Arbus was independent and needed no man. Solution: the filmmakers made up a man out of thin air to help her blossom as an artist! Ouch. Diane Arbus is rolling over in her grave right now.

But wait! Here come the end credits!



[White text on a black background. Transcript: "This film is intended as a tribute to the life of Diane Arbus and her extraordinary photographic career. Although it was inspired by the biography of Patricia Bosworth, which provided invaluable information, as indicated by the title, this film is not a historical biography. Indeed, many of the characters and all of the events, including the character of Lionel and the scenes involving members of Diane's family, are fictional."]

A tribute? Okay, Diane Arbus isn’t just rolling over in her grave right now – she has actually broken free from her coffin and is currently hitchhiking to LA, hungry for the filmmakers’ blood.

Let me reiterate: this film bears no relationship at all to the actual artist. If it had been presented as an original story with a lead character named Jane Smith, I highly doubt that anybody, even the most hardcore Arbus fan, would have been able to look at it and say, “Hey, that kind of reminds me of that photographer Diane Arbus.” If anything, people would have been reminded of Secretary because Fur is more than a spiritual sequel – it’s a near copy in some parts.

The fact that the team behind Fur felt the need to piggyback the film to the actual figure of Diane Arbus is incomprehensible. Honestly, it would have been better if it hadn’t been. It wouldn’t have helped much – the film is standard kitschy melodrama that’s trying too hard to present an “edgy” story that, in reality, we’ve seen a million times. But at least it wouldn’t have been an offensive affront on an actual woman’s life.

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Diane Arbus

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I’m currently taking a few online classes for the summer. Last week in one of my classes, we studied Diane Arbus, an American photographer who worked from the 1940s to her death in the 70s. Basically, the premise of Arbus’s best-known work is that she photographs “freaks.” (This is not my term, but the term that Arbus herself and many critics used.) In a similar vein, other famous photographs take “normal” people and make them look “freakish.”

A black and white photograph photo shows a boy in Central Park, with the left strap of his jumper awkwardly hanging off his shoulder, tensely holding his long, thin arms by his side. Clenched in his right hand is a toy grenade, and his left hand is held in a claw-like gesture; his facial expression is maniacal.
Child with Toy Hand Grenade in Central Park, New York City, USA (1962) by Diane Arbus

Arbus’s approach to her subjects made me really uncomfortable. It’s rather ambiguous as to whether or not Arbus actually got consent from her subjects. For example, that boy with the grenade? As he explained in an interview with San Francisco Chronicle, he didn’t even know it was in a museum until a classmate saw it years later.

Another part of my unease is the immediacy that I feel when I look at Arbus’s images – today, I have the privilege of being invisible, but I remember living in Manhattan as an androgynous person. Everybody stared at me. In Manhattan, for crying out loud. Once, some tourists took photographs of me on the subway. It is difficult to experience something like this, to go home feeling like a zoo animal, and then look at Arbus’s photographs and see this woman doing the exact same thing to her subjects. It’s not really such a leap to assume that, had I lived in the ’60s, Arbus would have gone crazy over how fabulously “freakish” I looked and put me on a museum wall for her own personal gain.

But it wasn’t just Arbus’s approach to her subjects that made me uncomfortable: the critical reaction to Arbus made me really uneasy. Academics and critics value “neutrality.” But I think that this is an illusory concept – if you look at it closely, the “neutral” viewpoint actually promotes a specific narrative. The narrative that I saw in many critiques of Arbus’s work was: “Everybody wants to be normal, because being normal is good. So when Diane Arbus made everybody, even normal people, look like a freak, that was totally disturbing because nobody wants to be a creepy freak.”

Some critics say that Arbus smashed the binary between “normal” and “freak.” I disagree: I think that she did the opposite and reinforced that binary. Personally, some of these “freaks” are my everyday life, integral parts of my social network. They are my best friends, my lovers, my second family. And me? I’ve been different all my life – I wouldn’t give up any of my differences because they make me me. I’m not a freak or normal in and of myself. Nobody is. It is society that arbitrarily applies the label of “freak” to some and “normal” to others.

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