Rift

Queering the void: how Erlingur Thoroddsen’s Rift transforms horror cinema

Miranda Wilkie

Edited by Abigail Eardley

Art by Raj Dhunna http://rajdhunna.co.uk/

TW: Sexual Violence

Horror cinema is a genre that, with its subversive and confrontational intentions, is arguably ripe for queer filmmaking: yet as a queer horror fan it is rare I find myself represented on screen. In many horror films, academic readings of character’s queerness are often reduced to subtext. While queer characters are admittedly not totally absent from horror cinema, their sexuality often forms the basis of the horror itself. Depictions of canonically queer characters tend to form two extremes: ironically mannered villainy or predatory perversity. A Nightmare On Elm Street 2: Freddy’s Revenge (1985) became a cult film with queer audiences due to its fairly explicit homoeroticism, including a high-camp portrayal of leather-clad ‘daddies’ in a gay bar. More recently, however, queer representation has shifted markedly. While visibility of queer communities within mass media increased at the turn of the century, the subsequent backlash from religious and conservative groups reignited the spectre of the sex-crazed, corrupting queer figure that first originated during the AIDS epidemic (Bronski, 99). Several New French Extremist horror films, such as Haute Tension (2003) and Irreversible (2002) exploited this undercurrent of fear, featuring characters whose same-sex desire is voracious and violent to the point of explicit homophobia.

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Second Class Citizen

Elizabeth Lawal

Edited by Muireann Crowley

Art by Zoë Guthrie http://zoeguthrie.com/

Second Class Citizen (1976) by Buchi Emecheta is set in Lagos, Nigeria during World War II, and is about a woman called Adah and her marriage to Francis. Although life initially seems rosy for Adah, things turn sour when it becomes clear that Francis is physically and emotionally abusive.

When I was in high school I came across this book by chance; it was in a box full of books the teachers said we could take for free. The main reason I picked the book was because I noticed that the writer was Nigerian and of Igbo descent. Later on, I gave a presentation on it because there were no books by a black woman on our English Literature syllabus. After the presentation I asked if the book could be added and although the teacher was encouraging, my classmates were not. I think it was quite different to what they were used to – most of my classmates were white British. I vividly remember an Irish girl shouting from her desk, “I don’t want to learn about Africa.” I was a confrontational child, so I asked, “Why?’’ And she hit me with: “I just don’t.” I remember being so disappointed, and saying, “Well, I don’t want to learn about James I or Shakespeare and the Industrial Revolution, but you don’t hear me complaining.” This was met with silence.

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The End of Eddy

Toby Sharpe

Edited by Veronica Vivi

Art by Arta Ajeti https://www.instagram.com/artawork/

The End of Eddy by Édouard Louis, first published in French in 2014, is one of the most successful pieces of Francophone writing in modern times: translated into twenty languages, it has taken the European literary establishment by storm. The novel details the life of a child in Northern France, a boy whose story echoes his author’s, with all his hints of wit, his budding charms – and, crushingly, his overwhelming suffering. This is a text about a young man’s pain, as an effeminate homosexual in a social world that reviles him.

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Moonlight

Fatima Seck

Edited by Maria Elena Torres-Quevedo

Art by Fatima Seck

In a year and a half of studying anthropology I’ve gathered one thing: apparently, LGBTQ folk do not exist.

With the exception of an optional reading about transgender sex workers in Brazil, and a discussion of the Vezo sarin’ampela, (described as men who live as and become women), I have not yet had the opportunity to learn about queer identities in my degree programme. Anthropology is a discipline characterised by breadth: quite literally anything can be studied anthropologically, and I appreciate that consequently, our studies must have certain limits and constraints. However I simply cannot accept that in the study of humanity — one guided by the question of what it means to be a person — LGBT+ identities do not have their rightful place. With the rise of incisive, beautiful and creative media by folks of marginalised backgrounds there is no shortage of content from which we can study queer folk, and I hope we can make these productions significant parts of our curriculum.

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Stone Butch Blues

Ronan Karas

Edited by Karli Wessale

Art by Priyanka Meenakshi https://www.priyankameenakshi.com/

“Strange to be exiled from your own sex to borders that will never be home” (Feinberg, 19XX, pg. 11).

Leslie Feinberg’s words echo in my head. I think about how strange yet familiar the feeling is of finding a work of fiction that you relate to on such a deep and personal level. I’m a trans man and I first started transitioning two years ago, in which time I’ve searched libraries, websites, lists upon lists of queer authors and gender theorists, all in the search for an answer to a question I can’t quite put into words. I wanted to find an account of someone who felt like I did. When you’re straight and cisgender, your sexuality and gender are never called into question by the literature surrounding you, but when you’re trans or queer, your identity becomes academic. Something to be debated around a table of people who don’t identify as you do. As a friend put it: “Cis people have gender, trans people have gender identities.”

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Quicksand

Sarah Thomson

Edited by Rianna Walcott

Art by Jazmine Sheckleford www.facebook.com/jasmineillustrations13

Despite taking courses titled ‘International Modernism’, ‘World Gothic’ and ‘Comparative Feminist Drama’, it wasn’t until enrolling in a ‘Black American Fiction’ seminar in the final semester of my degree that I was first assigned a text written by a woman of colour, Nella Larsen’s Passing (1929). Although I initially I felt guilt that I’d apparently chosen classes with so little diversity, I soon realised that Passing would have made a fitting addition to a range of courses I’d studied previously. A concise but complex novel, Passing packs articulate discussions of class, gender, sexuality and race into just over 100 pages. It’s an injustice to the quality of Larsen’s prose to see it pigeonholed into the category of ‘black’ fiction, rather than used to enhance a course on something else entirely. The fact that it took enrolling in a seminar built around race before it was addressed in one of my classrooms speaks to the prevailing issue of the erasure of minority voices in academe.

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The Gentrification of the Mind: Witness to a Lost Imagination

Corné Rijneveld

Edited by Veronica Vivi

Art by Holly Summerson http://hollysummerson.wixsite.com/arts

I was gifted Sarah Schulman’s The Gentrification of the Mind: Witness to a Lost Imagination (2012) for my 24th birthday. Schulman was 24 when her friends started dying. The year was 1981, and an unknown disease – ‘something to do with white blood cells’ (Schulman 59) – had begun ravaging communities of sexual outcasts in New York and San Francisco. Although we meet some of the virus’s victims, Gentrification is not a cataloguing of the dead, nor a mere homage to their wasted creative potential. Instead, the memoirs read as a lyrical, historical, and sociological thesis, albeit inspired by grief for the un-mourned, and a profound sense of injustice. Schulman argues that when tens of thousands of gay, lesbian, and bisexual New Yorkers died of Aids as a result of governmental and societal neglect, diverse neighbourhoods, and a genuinely counter-cultural art movement died with them.

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Arekti Premer Golpo (Just Another Love Story)

Ibtisam Ahmed

Edited by Avani Udgaonkar

Art: ‘377’ by Laila Borrie https://www.facebook.com/underthepeacocktree/

Film image at https://bppostscript.files.wordpress.com/2010/12/dsc_007872.jpg

In 2009, the Delhi High Court ruled that the colonial-era anti-homosexuality law, Section 377, was unconstitutional and, therefore, void. In 2013, the Indian Supreme Court ruled that the High Court does not have constitutional jurisdiction and reinstated the law. The four-year period between these judicial decisions remains the only time in the history of the former British Raj (India, Bangladesh and Pakistan, as well as Sri Lanka under British Ceylonese jurisdiction) that openly queer sexuality was not punishable by law. The 2010 release of the Bengali film, Arekti Premer Golpo (Just another Love Story), the first ever post-377 film that explores these identities, provides an interesting examination of queerness from an Indian perspective that is not palatable apologia, misconceived and prejudicial humour, or radical subversion. Rather, it explores the various ways in which queerness can be experienced in the region in an organic and personal way – and I specifically say queerness instead of LGBTQIA because the acronym does not speak to the spirit of different sexualities and genders that make the community in India so vibrant, even in its oppression.

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J’ai tué ma mère (I Killed My Mother)

Ananya Sen

Edited by Karli Wessale

Art by Edith Pritchett https://www.instagram.com/edithpritchett_art/

French-Canadian actor and director Xavier Dolan’s debut film, J’ai tué Ma mère (I Killed My Mother) released in 2009, when he was twenty years old. Dolan is a self-proclaimed gay actor, director, writer and costume designer. J’ai tué ma mère has won the hearts of many critics as it depicts, in a highly Bildungsroman fashion, a love-hate relationship between a teenage son and his mother. Recently, he has made a name for himself with his 2016 movie Juste la fin du monde (It’s only the End of the World). The movie won the Grand Prix at the Cannes Film Festival and several other awards. While he is best known for Mommy, released in 2014, in this article, I will focus on J’ai tué ma mère and attempt to justify the need for this movie to be a part of the university syllabi.

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On John Wieners

Dominic Hale

Edited by Avani Udgaonkar

Art by Figgy Guyver http://www.instagram.com/themineralfact/

In 2015, a new edition of John Wieners’ (1934-2002) selected poems was published by Seattle’s Wave Books in the US, and by Enitharmon Press in Europe. Supplication collects work from as far back as 1958 by one of the more inimitable, underrated, and devastating American poets of the last century, a writer who allies an almost anachronistic queer lyric abject to the hopeful projectivist experimentation of Charles Olson. Having studied at Black Mountain College and lived in Boston, New York, and San Francisco, Wieners is variously grouped with the Black Mountain, Beat and New York poets, and the San Francisco Renaissance, his writing often apparently overshadowed by better known figures such as Olson, Frank O’Hara, and Allen Ginsberg. This is a great shame. When set alongside a radical politics and praxis anathema to the neoliberal academy, and an experimentalism that repels classification, it’s evident why Wieners isn’t a widely taught writer. He ought to be, in my opinion, one of the most popular poets of the post-war period, and I’m profoundly grateful for his work’s courage, delicacy, and strength.

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