Bechdel Testing Life

Bechdel Testing Life is a series of plays inspired by the Bechdel Test, which asks whether a film, play or television series features a conversation between at least two women, about something other than a man. The question is one of representation. But it also makes me wonder whether women share ideas in a different way when they are together. 

Kate Fox, in her essay Girl Talk, tells us that there are many studies which demonstrate that the ways genders bond are different. As she writes, ‘male bonding tends to be more formal and organized’, and also that ‘every known human society has some form of men-only clubs or associations, special (often secret) male-bonding organizations or institutions from which women are excluded’. The private interactions between women are similarly important and should be foregrounded as well.

Caitlin Moran points out that women have fears totally outside the male experience. No man can really get why women hesitate before walking home in the dark. Girls are raped, robbed, assaulted, as well as diminished and demeaned for no reason other than that they have a vagina. That is terrifying. As Moran writes

We're scared. We don't want to mention it, because it's kind of a bummer, chat-wise, and we'd really like to talk about stuff that makes us happy, like look at our daughters — and we can't help but think, ‘which one of us? And when?’ We walk down the street at night with our keys clutched between our fingers, as a weapon. We move in packs — because it's safer. We talk to each other for hours on the phone — to share knowledge. But we don't want to go on about it to you, because that would be morbid.

Communication between the sexes is certainly possible, and understanding knows no gender. But empathy might be a different, and more complicated, matter. 

-       Lynn Ruth Miller

This diagnosis is based on the performance Bechdel Testing Life at The Bunker, London. Bechdel Theatre are at the Fringe highlighting shows which pass the Bechdel Test. Check in with their work here.

Links relevant to this diagnosis:

The Bechdel Test - Dykes to Watch Out For

What Women Say to One Another - Huffington Post

Women in Conversation - Elite Daily

What Do Women Talk About Mostly? - Quora Topic

What Women Never Say to A Man - Caitlin Moran, Esquire

Girl Talk - Kate Fox

DROPPED // Gobsmacked Theatre Company

It’s an irony as old as time. Women may be seen as fit subjects for every conceivable violence, but they are not suitable for fight in war. From recent conflicts in Iraq, Afganistan and elsewhere, women's roles in the armed forces seem to extend little past the 2D. Physical, mental, societal violence is fit and fair game. But for a woman to fight in times of conflict has, until very recently, been seen as a frightening or morally disgusting transgression.  

Dropped may deal with a fictional Middle Eastern conflict with Australian personnel (the show originally ran at the Adelaide Fringe earlier in 2016 and was awarded the prize for Best Local Theatre Production), but it’s topical concern to British audiences is amplified by July’s lifting of the ban on women serving in close combat roles in the British Army. The performance poses the question to the audience: what effect does the violence of war have on women?

The answer, if there is one reducible answer, is that there is a difference, if only because of the warped saint-like expectations visited on women: those of holy mother, or kindly protector. They may experience the same traumas, deprivations and horrors as the male soldier in times of war, but the concern visited from outside isn’t to do with them as soldiers, but as mothers or uprooted occupiers of the domestic space.

We are led as an audience to believe that Sarah Cullinan and Natalia Sledz’ characters have witnessed the harm of a child, though it remains shrouded in mystery whether this a just an effect of PTSD related trauma. The effects of David McVicar’s direction leaves it purposefully ambiguous and offers no ready made, trite conclusions as to the effects of violence.

- FG

Dropped played at the Pleasance Courtyard - https://tickets.edfringe.com/whats-on/dropped

British Army’s Women Soldiers to Go Into Combat- http://www.telegraph.co.uk/news/uknews/defence/12060225/British-Armys-women-soldiers-to-go-into-combat.html

On Motherhood and Violence- http://makhzin.org/issues/feminisms/on-motherhood-and-violence

Women, Trauma and PTSD- http://www.ptsd.va.gov/professional/treatment/women/women-trauma-ptsd.asp

Gender based violence and the global hypocricy that fuels it- http://www.humanosphere.org/opinion/2016/06/gender-based-violence-misogyny-and-a-global-hypocrisy-that-fuels-it/

Sexual Violence as a Weapon of War- http://www.unicef.org/sowc96pk/sexviol.htm

TRAVESTY // Fight in the Dog

Travesty is a play dealing with transitions. From one state of life to the next. Between innocence and ageing masquerading as experience. From a romantic relationships move from cradle to grave. From early 20s insouciance to the creeping fear that this might be all you’ve got. From dissatisfaction to, well, what exactly?

Both Lydia Larsen and Pierro Niel-Mee are two typical-ish archetypes. She- playing the older, acerbic, disillusioned (and male) teacher Ben- is full of a coiled tension hiding behind an aloofly ironic exterior. He- playing middle-class (and female) PR executive Anna- is full of easy first-flush of youth optimism. Their relationship is charted over four acts, from enraptured beginnings to fraught, bitter end.

It’s a play that creates a certain sense of frisson in the audience by subverting lazy gender norms, not by doing anything wildly radical, but by simply by inverting them. There’s the possessive slaps that Larsen gives Niel-Mee on the behind. There’s the shamed covering of the male, not female nipple. And then there’s the language.

What is ‘female’ language? For that matter, what is ‘male’ language? It’s not so much a question that’s taken up, but rather a set of cliched assumptions played out for comic effect. Anna, at points, both sly and circumlocutory and we’re invited to laugh at our smug assumptions because it’s coming out of a man's body. Ben is, at points, gruff and absurdly affected. Again, we are invited to laugh because it’s a set of language and gestures that we aren’t primed to ‘expect’ coming from a certain kind of body.

What keeps the work from merely reinforcing these stereotypes is that the writing is good enough to subtly acknowledge that we as an audience are having our own assumptions played with and teased out. Not only is Travesty a play explicitly dealing with all of the manifold day-to-day compromises we make to sustain, or break, relationships; it’s a play that forces you to acknowledge the compromises we make in communicating through our bodies and our imperfect language.

- FG

Travesty played at Assembly George Square Studios - https://tickets.edfringe.com/whats-on/travesty

A Short Introductory Essay on Judith Butler- http://www.theory.org.uk/ctr-butl.htm

How to Shake Up Gender Norms- http://time.com/3672297/future-gender-norms/ 

Performative Acts and Gender Constitution- http://facweb.northseattle.edu/mjacobson/SPECIAL%20TOPICS%20IN%20PSYCHOLOGY/Subjectivity/PerformativeActs.pdf

The Non-Verbal Semantics of Power & Gender- http://link.springer.com/chapter/10.1007/978-1-4612-5106-4_8#page-1

JOAN // Milk Presents

In ‘Mind, Modernity and Madness’, Liah Greenfeld writes that “A widely held idea (say, that hell awaits those who eat flesh on Fridays, or that all men are created equal) is no less a reality for people in the community holding the idea than the Atlantic Ocean”. Her bracingly forthright sociological study goes on to dismiss those who “diagnose entire cultures as psychotic...retroactively pronounce medieval saints schizophrenics”.

It’s a helpful thought to bear in mind when hearing the story of Joan of Arc. It’s a historical fact that a teenage peasant girl with no military background presided over a period of astonishing success for the French army in the 13th century -- while claiming to be taking directions from God. Accounts of the time stress her femininity, purity and delicacy, as a holy maiden who was literally heaven sent.

Lucy J. Skilbeck’s play makes her something a little tougher. Where medieval commentators were keen to emphasise that she only dressed as a man to preserve her chastity and safety, drag king LoUis CYfer embraces the masculinity of a woman who charged into battle in a specially made suit of armour.

Skilbeck’s focus on gender identity shows the power of religious zeal to overcome other culturally ingrained ideas, like the need for women to be meek and submissive. Medieval saints could (often literally) float over gender norms by dint of divine intervention. But medieval ideas on gender were also surprisingly modern: themes of gender transformation fill romances, while scientists believed that physical exercise, sexual desire or even just excessive heat could transform women into men. Skilbeck’s approach makes Joan’s approach both natural and deliberate: a series of tiny decisions, as well as one broad ecstatic creation. CYfer is an acclaimed performer on the drag cabaret scene, and this experience shows in a brilliant observed set of comic songs and physical performances. CYfer parodies all kinds of men, from a gruff father to a camp priest, and borrows their mannerisms: their self-consciousness heightened by the mirrors that surround the stage.

Joan becomes the world’s first drag king, a joyful anachronism heightened by CYfer’s Tank Girl t-shirt and 21st century song choices. Skilbeck’s story sticks close to its medieval source too, though, spelling out the painful details of victory in battle, then backlash from the religious establishment. In medieval times, as now, the freedom to step outside prescribed female roles is dependent on cultural mood. And when the mass shared belief in Joan’s divinity fades, so does Joan’s ability to perform a gender that’s artificial and hugely natural, at once.

- AS

Joan was on at Underbelly at Edinburgh Fringe, 5-28th August https://tickets.edfringe.com/whats-on/joan

‘Mind, Modernity and Madness’ by Liah Greenfeld https://books.google.co.uk/books?id=Le4anj8kJPkC&dq=medieval+saints+psychosis

Ideas of gender transformation in medieval fiction http://ir.uiowa.edu/cgi/viewcontent.cgi?article=1813&context=mff

SCORCH // Prime Cut Productions

‘My body is a weird black hole I drag around with me’

Amy McAllister plays the gender-curious teen Kes in Stacey Gregg’s monologue revealing society’s lack of understanding towards gender fluidity.

Based on the real case of Justine McNally, Scorch shows the law’s gender binaries when Kes, born female but uncomfortable in her gender so presenting herself as male to a girl she meets online, is accused of gender fraud and sexual abuse. In the eyes of the law a woman can’t rape another woman, as according to the Sexual Offences Act 2003, the penetration can only be done with a penis. Where the law stands on the concept of being gender fluid with regards to accused rape is unclear due to its rarity.

Language is also questioned in Scorch as we learn queer slang, with ‘cute boi’ meaning a biologically female person who presents themselves in a boyish way, often genderqueer. Though the internet provides a safe place to explore or hide gender, when real life romance crashes and burns, Kes is dropped into a seething pile of accusations and assumptions. When the press get a hold of Kes’ story they call her ‘lesbian’, automatically defining her gender as well as her sexuality. They label her before she’s decided, without providing her with a choice.

McNally called herself ‘Scott’ when presenting herself online, forming a relationship over several years with a young girl. Gayle Newland is another accused case of gender fraud. Calling herself ‘Kye’, Newland insisted the woman she had sex with wear a blindfold, and would penetrate her with a prosthetic penis. Newland’s justification was that she was body-conscious, but in preventing her partner from seeing her strap-on, she hid her biological identity. Gavin Haynes writes of women such as Newland and McNally, ‘Theirs were attempts to push back against the physical realities of the world in which they found themselves at an almost atomic level.’ The law is not up-keeping with more modern, fluid understandings of gender. When McNally was taken to court, her judge called her deception ‘selfish and callous’, rather than attempting to understand her reasoning and questioning her gender identity.

Kes’ family’s views aren’t made entirely clear, and the details of the court case yearn to be explained, but Scorch brings to light the lack of support for people going through a gender identity crisis. It is an area that is far too under-researched, and Scorch reveals this lack of understanding, urging us to do something about it.

- KW

Scorch was on at 18.05 at Summerhall through August 28. - https://tickets.edfringe.com/whats-on/scorch

Sexual Offenses Act 2003 http://tinyurl.com/zkjnx3o

Justine McNally: http://tinyurl.com/oeomtxk

Queer slang http://tinyurl.com/36jxfr

Is the law on rape sexist?: http://www.blmsolicitors.co.uk/2014/03/is-the-law-on-rape-sexist/

BBC rape briefing: http://tinyurl.com/zjn2hl7

Raped by a woman: http://www.marieclaire.com/culture/a19495/women-raped-by-women/

A forum for expressing gender curiosity: http://emptyclosets.com/forum/gender-identity-expression/154319-gender-curious.html

Understanding your gender identity: http://teenhealthsource.com/giso/understanding-sexual-orientation-gender-identity/

Gayle Newland http://www.theweek.co.uk/65251/what-the-gayle-newland-sex-deceit-case-means-for-transgender-people

Strap-on dildo morality http://www.vice.com/en_uk/read/justine-mcnally-scott-gemma-barker-strap-on-dildo-morality

There’s been a modest but welcome uptick in the media’s ability to report sensitively on transgender issues, recently. Outspoken campaigners like journalist Paris Lees have helped dispel some of the very worst cliches of tabloid outrage, celebrities like Caitlyn Jenner have brought a new glamour to trans life, and Stonewall have finally added the ‘T’ in LGBT into their consciousness-raising remit.

But the case of Gayle Newland was too complex and too unusual for newspapers to attempt anything like tact. 19-year-old Newland developed a male online personal and built up a long online friendship, then relationship, with a woman. They met up on multiple occasions, and the woman wore a blindfold during their sexual encounters - before pressing charges for sexual assault when she discovered she’d been ‘tricked’. Following the Newland case, legal observers have pointed out its serious potential ramifications for transgender people: if they don’t disclose their trans status, they could be liable for charges of sexual assault through deception.

Stacey Gregg’s Scorch is directly inspired by the case. But where Newland’s voice has necessarily remained silent, Gregg presents the story entirely from Kes’s point of view. Kes is naive, in love, and incapable of understanding how badly their actions hurt the girl they forms a relationship with. Kes’s life online is a rich community full of resources, help and support for trans teenagers - they make assuming a new gender identity feel natural, and normal. But in the world Kes lives in, it’s anything but: “I feel like an alien”, Kes says.

In one particularly moving passage, Kes reels off all the completely legal ways people can deceive their partners: by hiding the fact they’re married, by giving a false identity, or even just by saying they love them when they don’t. It’s a passage that shows the intricacies of human relationships and gender identities, and the bluntness of the laws designed to govern them.

Newland didn’t claim a trans identity in court. And nor does Kes. In an interview, Gregg has stated that although Scorch intersects with trans questions, it’s a piece that “boils down to something that’s actually much more mundane, which is just misogyny.”  The responses Kes faces from family and friends highlight the fact that trans men are often either invisible, or mistrusted, in a world that’s suspicious of attempts to claim masculinity.

Away from the crystal-clear transformation narratives in mainstream media, gender identity is more murky. Gregg’s piece shades in all its intricacies, and shows how difficult a place the world is for teenagers who aren’t ready to choose their own identity, outside the world of video games.

- AS

Scorch was on at the Edinburgh Fringe, Aug 5-28 https://tickets.edfringe.com/whats-on/scorch

Interview with Stacey Gregg in the Irish Times http://www.irishtimes.com/culture/stage/stacey-gregg-on-gender-identity-and-the-theatre-s-gutting-lack-of-women-1.2424367

Impact of Gayle Newland case on trans rights http://www.theweek.co.uk/65251/what-the-gayle-newland-sex-deceit-case-means-for-transgender-people

Increased risk of mental health issues in transgender young people  https://www.hsph.harvard.edu/news/hsph-in-the-news/transgender-youth-at-risk-for-depression-suicide/

5 OUT OF 10 MEN // Deep Diving Ensemble

Male suicide is at epidemic proportions, the leading cause of death for men between 20 and 34 in England and Wales, an undiscussed wave of futile waste. Like mental health provisions across the UK, support for young men has been eroded, and the new societies of the 21st century have less use for the strong, silent and stoic men still lionised by those who advocate ‘traditional values’ and roles. The idea of a man is changing, whilst the ideal takes time to catch up.
 
Sometimes it seems the most common place to see these statistics are when they are needlessly weaponised, used by clueless men’s rights advocates as evidence of feminist blind spots, without acknowledging the potential of gender equality to fix the underlying causes of the pain and suffering. Men who are told not to cry, not to express emotions, to sublimate their desires into unhealthy outlets and to never show weakness. Boys who grow up with stilted relationships to their own feelings, and shame with their inability to fix it. Remember how normal it is that boys are told to not act ‘like a girl’, to ‘man up’ or to be strong. That is a symptom of patriarchy too, an archaic set of rigid gender roles that fail to map on to the modern world.
 
In the physical theatre workout of 5 Out of 10 Men, these arguments are rehearsed through the story of a young man’s suicide. Its issues are raised simply and without special nuance, its central character a broad cypher for societal concern. It sits within a move towards cultural interrogations of maleness alongside gender in general, whether Grayson Perry’s All Man series for Channel 4 or the Southbank Centre’s BEING A MAN festival. 5 Out of 10 Men’s dancers take on the physicality of the ideal, the swagger of the masculine as well as the exhaustion of pressure. Like its character, it flags as it goes on, tiredness and sweat streaking the performers and wracking their bodies. At its end, the narrative has led only to the death of the young man, his fate set by the pressures placed upon him.

- Lewis Church

5 Out of 10 Men ran at theSpace on Niddry Street until August 27th - https://tickets.edfringe.com/whats-on/5-out-of-10-men

Deep Diving Ensemble: http://www.deepdivingmen.com
 
Samaritans Sucide Statistics Report 2016: http://www.samaritans.org/about-us/our-research/facts-and-figures-about-suicide/suicide-statistics-report-2016
 
Tony Porter: A Call to Men (TED):  http://www.ted.com/talks/tony_porter_a_call_to_men?language=en
 
Grayson Perry – Whither Big Balls?: http://www.newstatesman.com/culture/tv-radio/2016/05/whither-big-balls-grayson-perry-investigates-masculinity-better-anyone-else
 
Southbank Centre BAM Festival: http://www.southbankcentre.co.uk/whatson/festivals-series/being-a-man
 
Get Help with Suicide (CALM): https://www.thecalmzone.net/help/get-help/suicide/

MAKING MONSTERS // The Golden Fire Theatre Company

The sexism that Mary Shelley experienced while trying to write literary classic Frankenstein is unfortunately still an immediate and modern concern as literary award shortlists continue to be male dominated. Making Monsters does its best to explore the feminist context surrounding the creation of this psychologically gripping, and essentially modern landmark text.

As the performance starts we are transported to Geneva, where sycophants gather around literary giant and romantic Victorian wide boy Lord Byron. Mary Shelly, Claire Clairmont and Percy Bysshe Shelley along with Byron himself convinced themselves to interrupt the boredom they will compete in a literary challenge: to conceive a horror story.

The male characters are larger than life as Mary and Claire are instantly sidelined; a reflection of the recent discussion surrounding male dominated contemporary literally criticism and awards. Dismissed and belittled by Byron, Mary is not to be banished and slowly she cultivates her ghastly narrative.

Mary’s mother was Mary Woolstonecraft, the writer of A Vindication on the Rights of Woman and references to her writing act as a stepping stone to connect the themes to contemporary feminist discourse. While assessing Claire's stitching, Mary mumbles about body parts and voltage, forehead creased, considering the fear of the promethean monstrosity her mind is creating - born of dangerous knowledge and symbolic of secretive scientific endeavor. Instead of the female anatomy being created from Adam's spare rib, it is Mary, a woman, creating this twisted masculine form. News of the first human head transplant being performed in Russia this year and the ethical minefield this kind of surgery inspires, suggest Mary Shelly might be the mother of modern medical ethics.

Mary Shelly’s writing was a primal manifestation of Fuck the Patriarchy. Manarchists and brocialists -  Lord Byron and Percy Bysshe Shelley, the sexist radicals of their day -  just couldn’t compete.

- Lucy Orr

Making Monsters ran at 17.05 at theSpace @ Surgeons Hall (Venue 53) until August 27th - https://tickets.edfringe.com/whats-on/making-monsters

Sexism in publishing: 'My novel wasn’t the problem, it was me, Catherine': https://www.theguardian.com/books/2015/aug/06/catherine-nichols-female-author-male-pseudonym

The Deep Rooted Sexism In Literary Awards: https://thinkprogress.org/the-deep-rooted-sexism-in-literary-awards-9b4f49c7f9e3#.14cmjvy9p

Publishing and Prejudice: 5 Female Writers Weigh in on Sexism in the Literary World: http://brooklynbased.com/blog/2013/11/15/publishing-and-prejudice-5-female-writers-weigh-in-on-sexism-in-the-literary-world/

The Ethics of Organ Transplantation: A Brief History: http://journalofethics.ama-assn.org/2012/03/mhst1-1203.html

A year after face transplant, man says he is 'feeling great' – video: https://www.theguardian.com/us-news/video/2016/aug/24/face-transplant-patrick-hardison-video

TWO MAN SHOW // RashDash

There is a crisis in masculinity. Men can no longer be bearded, belching monsters, retreating to their man-caves at the merest whiff of emotion. Women are in charge now, and men now have to stop solving problems with their fists. They have talk to each other. They have to have feelings, damn it. This is the initial premise of Two Man Show – actually a three-woman piece. But, just as the title of the show misleads us as to the gender identities of the performers, the show itself tells us less about what it is to be a 21st century man, and more about what it is to be a woman.
 
Following a quick overview of how the patriarchy has ruined everything, we see women portrayed as goddesses, as muses, on pedestals, as voiceless figurines. We see women acting out the characters of two brothers, struggling to communicate about death and impending fatherhood, jaws and hearts hardened and set against each other.
 
Most of the show involves the two main performers and creators – Helen Goalen and Abbi Greenland – either topless or completely naked. It seems potentially gratuitous, titillating or desensitising. Then as women playing men, standing about in their boxer shorts in the morning, it seems fine. After all, men are allowed to walk around in just their pants, aren’t they?
 
It’s not the only ‘un-ladylike’ behaviour the audience is asked to confront. Women swear. We fight. We fuck. We make our own rules. We rule our own lives now, thank you very much. But does this mean we’re no longer allowed to be feminine? To use our power softly rather than screaming and shouting? Two Man Show speaks to the very heart of identity yet acknowledges that sometimes there are no words to say how we really feel.

- Dr Kat Arney

Two Man Show ran at Summerhall until August 27th - https://tickets.edfringe.com/whats-on/two-man-show

RashDash: http://www.rashdash.co.uk/

Thoughts from RashDash about on-stage nudity and playing men: http://www.rashdash.co.uk/thoughts/two-man-show-week-four-diary/

Time – The Crisis in Masculinity: http://time.com/4339209/masculinity-crisis/

Ms Magazine – Empowering Femininity: http://msmagazine.com/blog/2014/07/28/empowering-femininity/

PUSSYFOOTING // Knotworks

Five self-identified non-men interrogate the tropes of womanhood, the limits and pressures of gender and the political ramifications of their bodies, built from a research process of interviews and workshops. Pussyfooting rehearses the core concerns of contemporary feminism, of the positions taken and opinions thrown on University campuses, internet message boards and in the corner boxes of broadsheets who should do better. It smartly favours autobiography, keeping the focus on the lives of the performers and their peers, a policy that sacrifices some intersectional awareness in favour of personal authenticity. The piece questions the expectations of family and schoolmates, highlights the difficulty and necessity of gender assertion and enjoys the community found amongst university peers through the first steps of the development of an artistic practice.
 
Pussyfooting addresses tropes of female identity in meme-like fashion, short humorous moments of insight that survey the depressingly vast catalogue of problems perpetrated by a clueless culture of patriarchy. Any one of the issues referenced might be a full show; the intolerance and misunderstanding of sexual orientation, the disempowerment of women even over the agency of their clothing choices (seen so vividly and disturbingly now in France’s burkini ban) or the deft undermining of women’s voices as authoritative or knowledgeable about ‘male’ subjects. Similarly, the show enacts a challenge of the logical fallacy that a woman is defined by female genitals, or periods, or not having a penis. As the fringe happens this year in the shadow of the Rio Olympics, the interrogation of gender and identity is brought into sharper relief by the shameful questioning of South African sprinter Caster Semenya’s fitness to race by pundits and the press. The performers encourage the audience to question uncritical assumptions of fixed biological definition by referencing women who identify as such without adhering to prescribed biology or meaningless societal conventions.

- Lewis Church

Pussyfooting is on at 20.10 at Paradise in the Vault until August 28th. Wheelchair Acces, Level Access, Wheelchair Accessible Toilets, Relaxed Performances - https://tickets.edfringe.com/whats-on/pussyfooting

Knotworks Theatre: http://knotworksox.tumblr.com
 
Burkini Ban/Clothing Agency: http://www.independent.co.uk/news/world/europe/burkini-swimwear-ban-france-nice-armed-police-hijab-muslim-a7206776.html
 
Understanding the Caster-Semenya Controversy: http://www.nytimes.com/2016/08/20/sports/caster-semenya-800-meters.html?_r=0
 
The Sporting Spectacle (Jennifer Doyle), Capturing Semenya: https://thesportspectacle.com/2016/08/16/capturing-semenya/

WHITEOUT // Barrowland Ballet

Like so many stories of black-British experience, Whiteout begins with the six dancers shivering against an electronic pulse that seems to scream the word “blizzard”, showering them in icicles. As the soundtrack shifts, so do they, into unison movements that suggest assimilation, before individuals pull away. Once they do, Barrowland Ballet move into more personal territory, a contemplation of bi-racial relationships in which the dancers pair off and seek accommodation within their new couplings, ways to share their cultural backgrounds while maintaining distinct identities.

Choreographer/director Natasha Gilmore began this work thinking about her own experience, particularly as a mother of bi-racial children, and the tone of the resulting work is primarily optimistic. Her children appear in playful films of leapfrogging and rabbit hopping, the adults following their lead; interspersed within Luke Sutherland's restless and inventive soundtrack are folk songs chanted by Jade Adamson and Nandi Bhebhe, weaving African and British roots into a single responsive conversation.

But the group never shy away from portraying the effects on human relations of racist context, as pairs briefly fracture and individual dancers become lost in their own jagged movement. Of these, the most fraught is a scene in which one of the black males thuds and crashes about the stage, holding his head in his hands, while his partner and friends watch, confused and unable to help. It's a reminder of how depression among black men lurks unspoken and often goes untreated.

Whiteout is built as much from a symbiotic relationship between dancers and composer, movement and sound, as it is from thematic idea; yet almost every moment opens up a question. What does it mean when the black female dancer lifts the white male; when the white female dancer stands apart from the group, when the black male dancers square off against each other? It would be easy not to notice the movements that suggest these questions, or to think they had no import, and that in itself delivers a subtle comment on the ways in which racism is dismissed as a matter of perception, rather than a fact that people of colour have to live with. Underlying everything is a sense of longing: that its most positive pictures of racial harmony might be only a few steps away. (MC)

Whiteout is on at 17.00 at ZOO Southside until August 27th. Wheelchair Access, Level Access, Wheelchair Accessible Toilets - https://tickets.edfringe.com/whats-on/whiteout

On the stigma of depression within the black community: https://www.artefactmagazine.com/2016/03/19/why-is-depression-stigmatised-within-the-black-community/

And the taboo specifically among African-American men: https://www.lucidatreatment.com/blog/mental-health/african-american-men-depression/

On systemic racism in Britain, how it affects black communities and how to challenge it: http://leejasper.blogspot.co.uk/2016/08/racism-is-dividing-britain-and-denial.html

Poet Claudia Rankine on racism and perception: https://www.theguardian.com/books/2014/dec/27/claudia-rankine-poetry-racism-america-perception

Academic Sara Ahmed on racism and perception: https://feministkilljoys.com/2014/02/17/the-problem-of-perception/

TORCH // Flipping the Bird

The setting for Torch is a narrow one: its narrator has locked herself in a toilet cubicle at a nightclub, unable to summon the confidence to storm the dancefloor despite plenty of shots and a snort of coke. Within its confines, she journeys across her past, reflecting on the relationships and sexual experiences that shaped and eroded her sense of self. It's a history of disappointment, mostly: whatever she wanted of the men who paraded through her life, she never got it. All that remains of them is a set of lifeless mementoes, a jumper maybe, recording their interaction.

But the disappointment is also in herself: reaching back to her teenage years, she wonders at her youthful exuberance, revels in the memory of her ease in her own body. Having sex for the first time, she says, “I finally understood my own power.” That teenager didn't hide her body behind baggy t-shirts, and didn't need a man's permission to do anything. More than once the woman cries out that she wants that teenage self back.

The experiences described in Phoebe Eclair-Powell's text are common enough to feel like archetypes; performed by Jess Mabel Jones, iridescent with gold glitter strewn across her eyes and lips, they gain a potent charge. Interspersed between each anecdote is the song this woman might have belted out in her kitchen, or listened to on an iPod while crying on the nightbus: some morose, some cheeky, none of them specifically relevant to the story but useful all the same. There's some fascinating neuroscience describing the ways in which music – especially the music heard as a teenager – impacts on the human brain: the nostalgia connectors that develop as a result are the same ones triggered by this show.

The text doesn't do much sexual-politics work: the affairs described are all heteronormative; and although the woman remembers with regret not kissing a woman she found attractive, her desire for lesbian experience is vague. And although the work is feminist on the surface, it's noticeable that the woman seeks self-definition in sexual relationships rather than intellect, work or non-physical engagement with the world. In essence, Torch is itself a torch song: a shot of emotion directed straight at the heart. (MC)

Torch is on at 20.50 at Underbelly Cowgate until August 28th. Hearing Loop - https://tickets.edfringe.com/whats-on/torch

On the lack of scientific research into female sexuality: http://www.slate.com/blogs/outward/2015/08/03/sexual_orientation_in_women_why_so_little_scientific_research.html

On lesbianism and sexual fluidity: https://www.theguardian.com/lifeandstyle/2013/nov/26/lesbianism-women-sexual-fluidity-same-sex-experiences

Questions raised by women equating sex with power: http://everydayfeminism.com/2015/12/power-in-sexuality-problem/

The neuroscience of musical nostalgia: http://www.slate.com/articles/health_and_science/science/2014/08/musical_nostalgia_the_psychology_and_neuroscience_for_song_preference_and.html

On the benefits of nostalgia: http://www.nytimes.com/2013/07/09/science/what-is-nostalgia-good-for-quite-a-bit-research-shows.html?ref=science&_r=1

HOT BROWN HONEY

First impressions of Hot Brown Honey are misleading. There's a merchandise stall selling earrings made of guitar plectrums, a honeycomb of beige lampshades forms their set, the show begins with a noisy hip-hop call and response: all the signs seem to point to an irreverent, high-octane, low-content pop video of a show. But then DJ/MC Busty Beatz does three things: she declares it time to “heed the mother”, shouts “fuck the patriarchy” and soberly reads out a feminist statement by Chimamanda Ngozi Adichie. Those first impressions are overturned, the assumptions underlying them challenged, the tone of radicalism set for the rest of the show.

Based in Australia, Hot Brown Honey are a collective of all-sizes women of colour on a mission: to deliver “black feminist truth” and “cultural awareness training” while subjecting received white feminism and unconscious colonial-supremacist thinking to close interrogation. That they do all this using the tools of irreverence and high-octane pop culture ensures that their message can reach further, to a general and age-diverse audience who might not even be fans of Beyonce, let alone poet and activist Audre Lorde. The group take a historical approach to burlesque, which was used to lampoon modern politics before it mutated into a general word for striptease. Bodies definitely appear almost-naked and sexuality is rampant, but there is always a clearly articulated political purpose behind this flaunting: one that bypasses individual parties or leaders, and instead digs to the very foundations of capitalist-patriarchal structural oppression.

At the lighter end of the scale, there's a song about black women's hair that goes through a number of musical styles before finishing with thrashing, head-banging hair metal. At the most poignant, there's an aerial routine which uses the bondage of looped ropes to inspire empathy with the women silenced by their experience of domestic violence. In between they debunk romanticised fantasies of the African motherland, condemn the ease with which white holiday-makers vomit entitlement over other countries, and reject the hollow chatter of those with “two cents to put in but not common sense”. Throughout, erudition and entertainment are kept in balance, with quotes from other key black feminist thinkers, including Indigenous Australian Lilla Watson, demonstrating the group's respect for and solidarity with their intellectual foremothers. Hot Brown Honey's work might never be catalogued in the library of feminist academia, but as long as the female body – especially the body of colour – remains objectified, their expression of radical politics will be no less essential. (MC)

Hot Brown Honey are on at various times at Assembly Roxy until August 28th (not 22nd). Wheelchair Access, Level Access, Wheelchair Accessible Toilets - https://tickets.edfringe.com/whats-on/hot-brown-honey

Excerpt from 'We Should All Be Feminists' by Chimamanda Ngozi Adichie: http://www.feminist.com/resources/artspeech/genwom/adichie.html

Excerpt from Audre Lorde's 'The Transformation of Silence into Language and Action': https://iambecauseweare.wordpress.com/2007/06/26/the-transformation-of-silence-into-language-and-action-excerpt-by-audre-lorde/

A potted biography of Lilla Watson: https://lillanetwork.wordpress.com/

Beyonce's Formation: https://www.youtube.com/watch?v=WfMlFxrMb18

Dita von Teese's brief history of burlesque: http://www.independent.co.uk/arts-entertainment/theatre-dance/features/a-brief-history-of-burlesque-471288.html

A basic reading list on race and racism: http://citizenshipandsocialjustice.com/2015/07/10/curriculum-for-white-americans-to-educate-themselves-on-race-and-racism/

On the hideous whiteness of Brexit: http://www.versobooks.com/blogs/2733-on-the-hideous-whiteness-of-brexit-let-us-be-honest-about-our-past-and-our-present-if-we-truly-seek-to-dismantle-white-supremacy

WHEN I FEEL LIKE CRAP I GOOGLE KIM KARDASHIAN FAT // Mighty Heart

Amid the photographs and frocks on display in the Imperial War Museum's exhibition Fashion on the Ration (in London last year, now in Manchester) was an unsettling panel equating the wearing of make-up with national morale. Women in the 1940s, it suggested, were encouraged, obliged even, to look their best at all times, regardless of shortages, fatigue, anxiety or bombs; to keep their hair neat, their lipstick bright, and present a trim figure that told the men fighting: we believe you're winning.

The two elderly women whose voices are heard in Mighty Heart Theatre's When I Feel Like Crap I Google Kim Kardashian Fat speak of the past with a glow, as a time when women felt less media and social pressure to conform to a particular look or body image. Whatever they did have to contend with, they didn't have Photoshop or Instagram, or an unregulated diet industry revelling in its ability to profit from human insecurity. But the more depressing impression to emerge from When I Feel Like Crap..., a verbatim show constructed from interviews and online surveys with “self-identifying women” of all ages (and, it's implied, backgrounds), isn't the known problem that personal appearance is a political issue, but the unknown extent to which that policing has been internalised, as one voice after another confesses to judging others as severely as herself.

More upsetting still is the extent to which these women have risked, and experienced, physical harm as a result of their obsession with body image. One woman describes her most successful diet as smoking rather than eating; two others gave birth to premature babies because they willingly malnourished themselves while pregnant; one was hospitalised with excess acid after eating only oranges and another destroyed her metabolism and ultimately developed cancer of the rectum from a lifetime of extreme dieting. When a woman listing off her approaches to weight loss says “anorexia is the only thing I've never done”, the pressing need for better education about physical and mental health couldn't be more clear.

The material is cumulatively devastating, yet Mighty Heart – researcher-performers Lisa-Marie Hoctor and Sam Edwards – leaven it with defiant humour and a buoyancy reminiscent of the Eggs Collective. Dressed in skin-tight leopard print that embraces every one of their lumps and bumps, they sing one interview in the style of a Disney princess (their gift to the woman told that she was too heavy, by a mere 2kg, to play the role of Tinkerbell in Disneyland) and transform a “Scouse beauty routine” into a cheeky game show. And there are just enough stories of women rejecting the entire premise of body image policing, whether by wearing “loads of make-up because it's always in my size” or recovering from bulimia and beginning to find genuine pleasure in the way they look, to make the note of hope at the end of the show chime real.

That hope is dependent on all bodies and shapes being accepted. It's no good celebrating the natural curves of “real women” (cf the Dove campaign) if it leaves naturally thin women feeling condemned as less than real. This is where the note of inclusion struck by the phrase “self-identifying women” is so vital. “No one aspires to be normal,” says one woman, but perhaps they might if the notion of normal were expanded beyond its narrow limit to encompass the full spectrum of humanity.

- MC

When I Feel Like Crap I Google Kim Kardashian Fat is on at 16.40 at Silk Nightclub as part of PBH Free Fringe until August 27th (not Tuesdays). See venue for accessibility information - http://freefringe.org.uk/edinburgh-fringe-festival/when-i-feel-like-crap-i-google-kim-kardashian-fat/2016-08-17/

On the diet industry: https://www.theguardian.com/lifeandstyle/2013/aug/07/fat-profits-food-industry-obesity

On sugar addiction: https://www.theguardian.com/lifeandstyle/2013/aug/07/fat-profits-food-industry-obesity

On physical and psychological effects of dieting: http://eating-disorders.org.uk/information/the-psychology-of-dieting/

On anorexia and mental health: https://www.mentalhealth.org.uk/a-to-z/e/eating-disorders

On the language that surrounds gender non-conformity: http://morganpotts.com/2016/gender-discourse-an-open-letter-to-sisters-uncut/

The Eggs Collective: http://www.eggscollective.com/

Mighty Heart's site: http://mightyhearttheatre.wixsite.com/mightyhearttheatre

If you're in or near Manchester, the Fashion on the Ration exhibition is wonderful: http://www.iwm.org.uk/exhibitions/iwm-north/fashion-on-the-ration-1940s-street-style

ADVENTURES IN MENSTRUATING // Chella Quint

Halfway through her (ahem) bloody brilliant show about periods, Chella Quint drops an amazing fact that makes the audience gasp. In E. Nesbit’s classic Victorian story The Railway Children, a group of kids alert a train driver to stop by taking off their red flannel petticoats and waving them in the air. The reason they were red, says Quint, is to absorb and disguise the blood from their periods, which were allowed to run freely down their legs.
 
It’s not the only fascinating fact we learn. For example, it’s a myth that bears and sharks are more likely to attack menstruating women. And touching mayonnaise, tomato sauce or milk while you’ve got the painters in - depending on whether you live in France, Italy or India - won’t lead to culinary disaster. But it is true that Victorian doctors believed that female behaviour was affected by the womb travelling around the body, hence the term ‘hysteria’ from the Greek word hyster, meaning uterus. (Although the idea that the treatment for this condition was stimulation to orgasm with impressively-designed mechanical vibrators is actually a bit of a myth).
 
Delving through advertising archives dating back to the 1920s, Quint explores the creation of modern myths about menstruation. We can thank the Mad Men of ad-land for the idea that periods are shameful, embarrassing and unhygienic. In her role as an educator, Chella was shocked to discover that many teenagers think that periods are blue, rather than blood red, after years of advertising blue-washing. We’ll all be familiar with blue liquid poured coyly on to pads, sky blue branding and ‘discrete’ floral packaging abound. It wasn’t until 2011 that a sanitary product ad even featured a delicate spot of stylised red, and we had to wait until this year to see real (non-menstrual) blood in a commercial.
 
I’m not sure every woman is quite ready to wear the red, blobby Stains™ badges and jewellery that Quint has designed (aka ‘leak chic’) aiming to turn embarrassment into a badge of honour. But as she says, periods can be private but they don’t have to be secret. We bloody well need to talk about them.

- KA

Adventures in Menstruating is on at 18:40 in the Banshee Labyrinth on 13th-15th, 17th-22nd and 24th-28th August Audio Description, BSL, Relaxed Performance - https://tickets.edfringe.com/whats-on/adventures-in-menstruating-with-chella-quint

Period Positive website: https://periodpositive.wordpress.com

Stains™ Leak Chic: http://www.stainstm.com/

BBC Radio 4 documentary, A Bleeding Shame: http://www.bbc.co.uk/programmes/b07glw8b

'How I made the first feminine hygiene ad ever to feature blood': http://jezebel.com/5856336/how-i-made-the-first-feminine-hygiene-ad-to-show-blood

New Bodyform period ad uses actual blood and it’s amazing: http://www.huffingtonpost.ca/2016/06/09/period-commercial-blood_n_10377890.html

No, no, no! The Victorians didn’t invent the vibrator: https://www.theguardian.com/commentisfree/2014/nov/10/victorians-invent-vibrator-orgasms-women-doctors-fantasy