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The suffering of the women in Bones and Ash or that which Zollar speaks of in Womb Wars is mostly the result of physical and mental ravishment--of rape, abuse, and exploitation--and is often caused by individuals or institutions. The complex relationship of women to traditions upheld by society is another aspect of such suffering. The violation experienced by women in contemporary society, which expects them to retain tradition and then relegates from the zone of desire precisely because of the role they are forced to play, is the theme of Bitter Tongue [video clip].The piece is based on the story of a woman whose husband goes from their native Uganda to Europe and returns having imbibed European culture and practices. |
The rejection of the "traditional" or "indigenous" female body as undesirable in terms of a European aesthetic is certainly received with pain. The dancers' bodies react with confusion, performing broken-off movement phrases, jolting into sudden jumps, and halting in mid-sequence [video clip]. It is as if their bodies are splintered by pain (heaving torsos, heavy exhalations), anger (raised fists, stamping feet), and frustration (the dancers forming a circle and repeating the word my from the sentence, "My husband's tongue is bitter"). |
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| Suddenly, the traditional ways represented by his wife are unsuitable for him. Zollar's conceptualization of this scenario goes far beyond a simplistic representation of the pain of the woman who feels rejected. It is a layered critique of the global process of Europeanization and the subsequent devaluation of indigenous cultures, and of the inevitable separation and hierarchizing of the male and female realms in societies where the postcolonial collides with the neocolonial. The strength of the piece is that, in Zollar's imagination, the women from the indigenous/traditional/third world society are vocal in their critique: it is they who confront the situation--not as victims but as agents who are unaccepting of it. | Yet, the women revitalize themselves and become their own source of power: they shake off the impact of the bitter words and refuse to be thwarted by their rejection--walking off the stage with the lights fully on. They establish their own rhythm and articulate their strong bodies in powerful movement. And they voice the critique of what Spivak (1989) calls "internal colonization." They resist the way "metropolitan countries discriminate against disenfranchised groups in the midst" (p. 274), and they protest the internalization of Euro-American hegemony. | |||||||||||