The Watermelon Woman: Queer representational strategies as possibility
Cheryl Dunye’s The Watermelon Woman (1996) made history as the first feature film written and directed by a Black lesbian–but the film knows this and extensively explores its appellation as the “first of its kind,” a title Dunye simultaneously treats with frustration and reverence. It’s strikingly self-aware, funny, and inventive, a semi-autobiographical story about Cheryl, a video store clerk and chronically single filmmaker who decides to make a documentary on a mysterious Black actress from the 1930s pigeonholed into playing “mammy” roles who appears in the credits of a film called Plantation Memories simply as “The Watermelon Woman.” It’s a movie about movies! “I am a Black lesbian filmmaker who's just beginning,” Cheryl says, and here the thesis of the movie exhumes itself. The text demonstrates a preoccupation with the power of identity as a representational strategy through imagery and insists on its existence, the Black lesbian gaze resisting hiddenness behind the camera and crafting a visible narrative powered by the excavation of archival memory, the straddling of truth and representations of truth, of real and imagined. Dunye’s filmmaking mirrors her own life while the fictionalized version of herself seeks her own image in the black-and-white static of footage nearly lost to history. The Watermelon Woman chronicles the myriad of interconnected dynamics between art and real life–its awareness of the ways it is speaking about and to itself is demonstratively pointed, with Cheryl often speaking directly to the camera about her project and desire to tell Fae’s story.
Fae Richards, the eponymous Watermelon Woman, symbolizes the Black queer archive that future generations of Black queer filmmakers like Cheryl strive to hold within their canon, and as Cheryl interviews subjects for her documentary on Fae and digs through archives she finds proof not only of Fae’s existence but of her queerness¹. She discovers that Martha Page, the white director of Plantation Memories, and Fae were in a relationship, all the while navigating her own dating life, getting entangled with a white video store patron named Diana, much to her best friend Tamara’s dismay. The ways Cheryl’s relationship with Diana parallels Fae and Martha’s excavates the possibilities and challenges of “race relations” within queerness and the ways white lesbianism often possesses an objectifying curiosity with Blackness. The film’s theoretical standpoint as a piece of media that presents a representational theory of Black queerness pointing out gaping holes in the so-called canon is made imminent by some of its casting choices–cultural critic and infamous haver of weird opinions Camille Paglia appears as a parody of herself and a mouthpiece for white feminist film theory offering a misguided take on the “mammy” sterotype, and love interest Diana is played by Guinevere Turner, cowriter and star of the 1994 lesbian film Go Fish. The Watermelon Woman theorizes that sexuality and race are mutually constitutive and through the production and reception of representational imagery this interrelation is complicated by the relationship between the creator and the recipient of an image–Cheryl is a lover of film as much as she is a filmmaker and a large portion of her desire to tell stories about the complexity of being a Black woman who is many things at once comes from her desire to consume these stories.
Jack Halberstam’s “Looking Butch: A Rough Guide to Butches on Film” bifurcates queer imagery into “positive” and “negative,” necessarily locating “butch” as a visual identity located in media representations in one of two pathologies². Butchness in film is often leveraged to be emblematic of non-normative female sexuality in a way that is easily visually understood, and as a result, butch lesbians in film have more often than not functioned to be objects rather than subjects of inquiry. Halberstam posits that the debate around positive and negative images often returns to early feminist film criticism calling for “positive representations,” categorically rejecting depictions that could be received in their full complexity as anything other than “good.” Halberstam complicates the idea of a positive image by postulating that this desire for queer imagery imbedded with messaging that campaigns for itself places “the onus of queering cinema squarely on the production rather than the reception of images.” The Watermelon Woman explores how cinema is queered both through the production and reception of images; Cheryl watches Plantation Memories for the first time, she reads the queerness in it and it becomes a queer text because of her viewing, then when it is revealed that The Watermelon Woman and the film’s white director were in a relationship, her read is validated. Cheryl’s onscreen presence as a butch lesbian is overtly queer and her and Tamara’s open discussion of lesbianism as well as an intimate sex scene between Cheryl and Diana underscore this film’s goal of moving beyond the implicit in representation, further informing the lesbian lens with with Cheryl uses to analyze and interpret films like Plantation Memories.
Plantation Memories is not a real film, but it might as well be as it represents the startling politics of race films of its time where the white Scarlet O’Hara-type starlet weeps in the arms of the nurturing Black woman with such vigor that it’s hard not to believe in its existence. The consequence of the effects films like it produced continue to be felt in strategies of representation and Fae Richards does not represent an easily “positive” image of queerness–instead occupying a space in the troubling tradition of the racialized dominant images of Black women in film–yet Cheryl recognizes herself in Fae’s performance partially because it is so fraught. She identifies in her relationship with Diana a similar dynamic to Fae Richards and Martha Page, who only cast her lover in highly stereotyped and racially singular roles, where her lesbianism and Blackness are at slight odds with one another when in a relationship with a white lesbian who can relate to her based on only one of those central tenets and displays a voyeuristic and ultimately isolating interest in the other one. The Watermelon Woman argues for complexity beyond “positive” and “negative” imagery and constructs a Foucauldian reverse discourse where negative imagery can be positively productive when viewed critically and rethought. The film invests in the prospect that art can be a two-way conversation and that by beholding representational images, we project our possibilities onto it. The image on the screen dims and the reflection of the audience is left peering back at itself--Dunye holds onto this moment and treats it with tenderness, imbuing this empty space with hope.
@theuncannyprofessoro
Ratnarajah, Anoushka. “Indisputably Real: Cheryl Dunye’s the Watermelon Woman.” Out On Screen, August 6, 2021. https://outonscreen.com/blog/2020/news/indisputably-real-cheryl-dunyes-the-watermelon-woman/.
Halberstam, Jack. Looking Butch: A Rough Guide to Butches on Film" In Female Masculinity, 175-230. New York, USA: Duke University Press, 1998. https://doi.org/10.1515/9780822378112-008
I think it’s so interesting how this film embraces its unique position in cinema, acknowledging both the frustration and significance of being labeled the "first of its kind." Cheryl's journey as a filmmaker mirrors her own life, digging into history to uncover the buried narratives of Black queer individuals like Fae Richards. It's fascinating how the film challenges the notions of representation and identity, blurring the lines between reality and imagination. The parallel between Cheryl's relationship with Diana and the historical relationship between Fae and Martha is compelling. It delves into the complexities of interracial queer relationships and sheds light on how white lesbianism often approaches Blackness with a voyeuristic curiosity. This exploration of race within queerness opens up discussions on the challenges of representation and power dynamics within relationships. The film's ending, where the audience's reflection is left staring back, feels like such a significant moment. How does this reflection encapsulate the film's message about the viewer's participation in shaping meaning within cinematic representations, and what does it suggest about the audience's role in reimagining narratives?























