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Thérèse Lamartine est bien connue des milieux féministes. Détentrice d’une maîtrise en études cinématographiques, elle a publié Elles, cinéastes... ad lib, en 1985, aux Éditions Remue-ménage, dans lequel elle présentait des réalisatrices de diverses origines, actives entre 1895 et 1981. En 2009, elle publiait Soudoyer Dieu, un roman scrutant la longue et inconsolable douleur d’un groupe de femmes après la tuerie de Polytechnique. Avec Le Féminin au cinéma, une petite plaquette consacrée aux films «de femmes» ou, comme elle le précise, aux films qui «sculptent un art du mieux-vivre la mixité dans nos sociétés ou [qui] débrident les stéréotypes et nous dérident à la fois», Lamartine ouvre les portes d’un monde cinématographique souvent méconnu et rend hommage à des femmes de cinéma, autant derrière que devant la caméra. En sortant ces femmes de l’ombre, elle met au jour un cinéma riche et original, mais méconnu.

The queer women's comedic web series that have flourished in the last decade, serving as launching pads for their creators, coincided with media-industry nichification's segmentation of a consumer population regarded by advertisers and content providers as one monolithic LGBTQ community. The series I examine-from The Slope, which premiered in 2010, to Strangers, released in 2017-voice their creators' and characters' marginalization from and even opposition to such an imagined community, through recourse to what I call a "bad queer" rhetorical practice, which uses ironic metacommentary to critique assimilationist values and tropes alongside queer identity policing. These series emerged, at least initially, as an alternative sphere of queer media production and a queer discursive mode that employs disidentification as a politicized strategy to challenge dominant LGBTQ scripts. Offering an irreverent alternative to mainstream and millennial LGBTQ cultural products, these "bad queer" web series express the plurality of the queer "community" and expose political contestations within its ranks, and in so doing serve as brand differentiation for a new generation of queer media producers.

Allyson Nadia Field recovers the forgotten body of African American filmmaking from the 1910s which she calls uplift cinema. These films were part of the racial uplift project, which emphasized education, respectability, and self-sufficiency, and weren't only responses to racist representations of African Americans in other films.

Most writing on transgender cinema focuses on representations of trans people, rather than works made by trans people. This article surveys the history of trans and gender variant people creating audiovisual media from the beginning of cinema through today. From the professional gender impersonators of the stage who crossed into film during the medium’s first decades to selfidentified transvestite and transsexual filmmakers, like Ed Wood and Christine Jorgensen of the mid-twentieth century, to the enormous upsurge in trans filmmaking of the 1990s, this article explores the rich and complex history of trans and gender variant filmmaking. It also considers the untraceable gender variant filmmakers who worked in film and television without their gender history becoming known and those who made home movies that have been lost to history.

This essay examines the cultural specificity of the gangster genre. In hip-hop gangsta films, the inclusion of black women as central to the gangster business not only transforms the gangster genre but, more important, adheres to black cultural norms. The films New Jack City, Sugar Hill, and Set It Off serve as case studies.

This article explores the attitudes of EVE Online players toward their Russian counterparts. Popular community opinion paints Russian players as aggressive, cliquish and hostile, and as cheats who exploit the game in order to make (real-world) money. The article also analyzes the ways in which Russian pilots challenge, subvert, and discuss these attitudes. Two key arguments are presented. First, that although perceptions of Russian EVE players are often negative, these discourses in EVE are complicated by the fact that aggression, organization, and tight player groups are prerequisites for success within the game. Second, the opinions and agency of Russian players are highlighted. By examining both Russian- and English-language discussions, we see that rather than being silent victims of discrimination, or economic migrants “ruining” the game for other players, Russian pilots inhabit a complex space in a community engaged in two-way dialogue about culture, ethnicity, and play practices in EVE.

“Internet addiction” in China and elsewhere is considered a serious social problem. In China, some psychiatrists have claimed 10% of all Internet users—60 million—are potentially “addicted” to the Internet. Following on the heels of the publication of the fifth edition of the Diagnostic and Statistical Manual of Mental Disorders (DSM-5), this qualitative-based research article critically investigates the new concept Internet gaming disorder, a category recently included in the DSM-5 as a condition “warranting more clinical research and experience before it might be considered for inclusion in the main book as a formal disorder.” This article takes up this challenge and responds in the following way: When we investigate the social existence of online gamers labeled Internet addicts in China, and then subject their social existence to the DSM’s own definition of a mental disorder, we discover not a clearly understood mental disorder called Internet gaming disorder but more so an issue of social deviance.

Extant research on e-sports has focused on the growth and value of the phenomenon, fandom, and participant experiences. However, there is a paucity of e-sports scholarship detailing women’s experiences from marginalized communities living in various conservative Muslim countries. This shortage of literature remains despite different radical Islamic groups’ consistent demand for banning several online video games and the Muslim youth’s resistance to these calls. This study aimed to understand the motives and lived experiences of Muslim women e-sports participants from Gilgit-Baltistan, Pakistan. The authors collected data via observations of online video games and in-depth interviews. The study participants revealed that they use e-sports as a vehicle for an oppositional agency and personal freedom from the patriarchal system. The findings also suggest that participants are facing systematic marginalization and grave intrusion of post-colonization. The study contributes to the limited scholarship concerning Indian subcontinent Muslim women’s e-sports participation.

Ce travail s’intéresse à la population trans MtF latino-américaine issue des secteurs populaires. Le travail a pour objectifs de (1) connaître les normes de genre du milieu d’origine de cette population (2) comprendre le lien du milieu d’origine avec leur parcours dans l’identité trans (3) examiner les parcours migratoires et comprendre leur très forte inscription dans la prostitution. L’enquête de terrain a été réalisée principalement en France et en Espagne. Concernant le cheminement identitaire, la recherche montre le poids de la formation sociale du milieu d’origine, et particulièrement le poids des normes relatives au genre dans les milieux populaires (hétéronormativité, homophobie, sanction des masculinités déviantes). Cette imbrication classe/sexe situe les personnes dans la position sociale marginale et stigmatisée de la prostitution. L’article apporte un éclairage sur cet environnement, où l’imaginaire festif côtoie l’ordinaire des violences. L’expérience migratoire, très valorisée dans le pays d’origine, est examinée. Le type de liens tissés avec la famille, et les difficultés liées à l’isolement linguistique et à la solitude sont abordés.

Introduction and seven articles looking at the range of present-day queer cinema to be found.

Betancourt reviews The Desiring-Image: Gilles Deleuze and Contemporary Queer Cinema by Nick Davis and Ethereal Queer Television, Historicity, Desire by Amy Villarejo.

A discussion of authorship, relating to the feminist study of the role of women in early cinema.

In creating and developing the new genre of the televised novela, a one-hour long dramatic serial, the Brazilian television industry grew, in less than 15 years, from an insignificant player in the international market to one of the largest, most influential in the world. In the first book in English to explore the phenomenon of the telenovela Michele and Armand Mattelart challenge accepted views of the world dominance of United States television and probe the socioeconomic impact of this new genre on a third world country. Using the telenovela and its impact on the medium world-wide, the authors document the important changes in the international circulation of television programs and in the way television is perceived theoretically as a subject of research. The book traces the development of the novela in a country that, in the early 1960s, did not have any nationwide media and later--from 1964 to the 1970s--was ruled by a military dictatorship. It further analyzes the formation of the genre and its mode of production, placing the novela's appearance and development in its cultural, institutional, and economic context. The authors look at the peculiar contradictory relation between the genre's creators and developers--generally left wing intellectuals--and the manipulations required to construct a television industry in a highly competitive marketplace. The book begins with a description of the economic, institutional, and cultural context which produced the genre. It explores the world of soap operas, the development of a national television industry, and the beginnings of an urban consumer society in Brazil. The authors include a valuable and detailed study of the mode of production of the telenovela, placing both the form and content of the genre in their specific economic and institutional context. The book goes on to examine the relationship between the genre and its wider social and cultural environment, explaining its immense popularity and the social function it fulfills. Finally, the authors link the study of Brazilian television to wider debates in media and cultural studies.

This paper describes a current research integrated in an international and interdisciplinary project and developed in a global environment between two different tendencies: integration and desintegration. In this scenary, television narrative arises as an essential tool to create and consolidate new cultural identities in order to get a popular narrative on the concept of nation. El presente texto hace referencia a un estudio en curso1 que se enclava en un proyecto internacional de corte interdisciplinar y que se desarrolla en un escenario global caracterizado por la complejidad y la confrontación dialéctica existente entre las ambivalentes tendencias que se dan a favor de la integración o de la fragmentación. En este escenario, la narrativa televisiva surge como un instrumento determinante en la creación y consolidación de nuevas identidades culturales compartidas, configurándose como una narrativa popular sobre la nación.

This book introduces the term "otherism" and looks at the discourse of otherism and the issue of otherness in South Asian religion, literature and film. It examines cultural questions related to the human condition of being the "other," of the process of "othering" and of the representation of "otherness" and its religious, cultural and ideological implications. The book applies the perspectives of ideological criticism, theories of hybridity, orientalism, nationalism, and gender and queer studies to gain new insights into the literature, film and culture of South Asia. It looks at the different ways of interpreting "otherness" today. The book goes on to analyze the ideological implications of the creation of "otherness" with regard to religious and cultural identity and the legitimation of power, as well as how the representation of "otherness" reflects the power structures of contemporary societies in South Asia. Offering a well-thought-out reflection on important cultural questions as well as a deep insight into the study of religion and "otherness" in South Asian literature and film, this book is a pioneering project that is of interest to scholars of South Asian Studies and South Asian religions, literatures and cultures.

Straight  Skin,  Gay  Masks  and  Pretending  to  Be  Gay  on  Screen  examines cinematic depictions  of  pretending-to-be-gay,  assessing  performances  that not only reflect heteronormative and explicitly homophobic attitudes, but also  offer  depictions  of  gay  selfhood with  more  nuanced  multidirectional identifications. The case of straight protagonists pretending to be gay on screen is the ideal context in which to study unanticipated progressivity and dissidence in regard to  cultural  construction  of  human sexualities  in  the  face  of  theatricalized epistemological collapse. Teasing apart the dynamics of depictions of both sexual  stability  and  fluidity  in  cinematic  images  of  men  pretending  to  be gay offers new insights into such salient issues as sexual vulnerability and dynamics  and  long-term  queer  visibility  in  a  politically  complicated  mass culture  which  is  mostly  produced  in  a  heteronormative  and  even  hostile cultural environment. Additionally, this book initially examines queer uses of sexuality masquerade in Alternate Gay World Cinema that allegorically features a world pretending to be gay, in which straights are harassed and persecuted, in order to expose the tragic consequences of sexual intolerance. Films  and  TV  series  examined  as  part  of  the  analysis  include  The  Gay Deceivers, Victor/Victoria, Happy Texas, William Friedkin’s Cruising and many other straight and gay screens. This  is  a  fascinating  and  important  study  relevant  to  students  and researchers in Film Studies, Media Studies, Gender Studies, Queer Studies, Sexuality Studies, Communication Studies and Cultural Studies.

Around 1994 or 1995 I came across a call for articles for an anthology to be published by the XII Black International Cinema , documenting ten years of the festival and associated activities, 1986– 95. The request asked for articles and film lists from an international and intercultural group of scholars and filmmakers, and I thought this was an opportunity to document the exciting and pioneering work that was being done by a community of emerging Black lesbian and gay film-and video makers at the time.

In novel ways, and from a surprising location, Yvonne Welbon’s Remembering Wei-Yi Fang, Remembering Myself: An Autobiography (1995) explores some of the same dilemmas that earlier African American expatriate artists promulgated, using their time abroad as a win dow onto America, while relishing the nurturing possibilities of partial escape from American racism. Some of the most complex and insightful observations about America and American racism have been crafted by African American expatriate artists such as James Baldwin and Josephine Baker. These artists’ depictions of their encounters abroad complicate our understandings of American identity and American racism.

I grew up on the West Side of Chicago, where it was infested with gangs and drugs and violence. But I was always the type of person that wanted to be better than my environment, and I was also the type of person that didn’t want people to underestimate me because of where I came from. And so I made up in my mind, even as a young child, that I wanted to be somebody. I love making movies. I’ve wanted to be who I am ever since I saw Sidney Lumet’s movie The Wiz (1978).