Only the Bad Gyal could do this
Rihanna, rape-revenge narratives and the cultural politics of white feminism
Bibliographic Data
| ID | 5114236 |
|---|---|
| Authors | Debra Ferreday (0000-0001-7540-1034, University of Lancaster, UK, corresponding author) |
| Year | 2017 |
| Volume | 18 |
| Issue | 3 |
| Pages | 263-280 |
| Publication date | 2017-12-01 |
| Open Access | Yes |
| Type | ARTICLE |
| Venue | Feminist Theory (JOURNAL) |
| Journal identifiers | ISSN: 1464-7001 • E-ISSN: 1741-2773 |
| Publisher | SAGE Publications Inc (PUBLISHER) |
| DOI | 10.1177/1464700117721879 |
| OpenAlex | W2763275825 |
| Language | EN |
| Citations received | 5 |
| References cited | 4 |
In July 2015, Rihanna released a seven-minute long video for her new single, entitled 'Bitch Better Have My Money' (more widely known as 'BBHMM'), the violent imagery in which would divide feminist media commentators for its representation of graphic and sexualised violence against a white couple. The resulting commentary would become the focus of much popular and academic feminist debate over the intersectional gendered and racialised politics of popular culture, in particular coming to define what has been termed 'white feminism'. 'BBHMM' is not the first time Rihanna's work has been considered in relation to these debates: not only has she herself been very publicly outed as a survivor of male violence, but she has previously dealt with themes of rape and revenge in an earlier video, 2010's 'Man Down', and in her lyrics. In this article I explore the multiple and layered ways in which Rihanna, and by extension other female artists of colour, are produced by white feminism as both responsible for perpetrating gender-based violence, and as victims in need of rescue. The effect of such liberal feminist critique, I argue, is to hold black female artists responsible for a rape culture that continually subjects women of colour to symbolic and actual violence. In this context, the fantasy violence of 'Man Down' and to a greater extent 'BBHMM' dramatises the impossibility of 'being paid what one is owed' in a culture that produces women of colour's bodies, morality and personal trauma as abjected objects of consumption. I read these two videos through the lens of feminist film theory in order to explore how such representations mobilise affective responses of shame, identification and complicity that are played out in feminist responses to her work, and how their attachment to a simplistic model of representation conceals and reproduces racialised relations of inequality
Art · Fantasy · Feminism · Literature · Lyrics · Media studies · Narrative · Political science · Politics · Popular culture · Sociology · Gender Studies · Gender, Feminism, and Media · Gender, Security, and Conflict · History · Law · Music History and Culture
| Citations per year | 0.63 |
|---|---|
| Citation span | 2018 - 2024 (7) |
| Highly cited | No |