Naomi Scheman

What are we to make of the Walrus’ sobs and tears and his claim to “deeply sympathize”? Alice, at least, makes something of them: when Tweedledee is done, she says, “I like the Walrus best, … because he was a little sorry for the poor Oysters.” She’s indignant, however, when Tweedledee tells her, “He ate more than the Carpenter, though…. You see he held his handkerchief, so that the Carpenter couldn’t count how many he took; contrariwise.” The Oysters, understandably, take a thoroughly sceptical view of the sobs and tears: “O woeful, weeping Walrus, your tears are all a sham! You’re greedier for Oysters than children are for jam.”

Connecting the issues of the female gaze and of the female narrative is the issue of desire. As [Stanley] Cavell repeatedly stresses, a central theme of these films is the heroine’s acknowledgment of her desire of its true object—frequently the man from whom she mistakenly thought she needed to be divorced. The heroine’s acknowledgment of her desire, and of herself as a subject of desire, is for Cavell what principally makes a marriage of equality achievable. It is in this achievement that Cavell wants to locate the feminism of the genre: it is the “comedy of equality” . There is, therefore, an obvious explanation in Cavell’s terms for the anomalous nature of these films: if their vision is explicitly feminist in embracing an ideal of equality, in approvingly foregrounding female desire, and in characterizing that desire as active and as actively gazing, then they would not be expected to fit an analysis based on films whose view of female desire and the female gaze is passive, absent, or treacherous. If we accept Cavell’s readings, these films provide genuine counterexamples to feminist claims of the normative masculinity of film .My affection for these films, and the ways in which Cavell accounts for that affection, leads me to want to believe that his account, or something like it, is true: that there did briefly emerge a distinctively feminist sensibility in some popular Hollywood movies, one which unsurprisingly succumbed to the repressive redomestication of women in the postwar years. But, for a number of reasons, I can’t quite believe it. Some version of the feminist critical theory of popular cinema does, in an odd way, apply to these movies: they are, to use a frequent phrase of Cavell’s, the exceptions that prove the rule. Though they do have some claim to being considered feminist, their feminism is seriously qualified by the terms in which it is presented, by the ways in which female desire and the female gaze are framed.Naomi Scheman is associate professor of philosophy and women’s studies at the University of Minnesota. She is currently working on the roles played by bodies and by differences in modern and feminist postmodern accounts of knowledge

Recent writing by Jewish lesbians is characterized by challenging and evocative reflection on themes of home and identity, family and choice, tradition and transformation. This essay is a personal journey through some of this writing. An exploration of the obvious and troubling tensions between lesbian or feminist and Jewish identities leads to the paradoxical but ultimately unsurprising suggestion that lesbian identity and eroticism can provide a route of return to and affirmation of Jewish identity.