Research

Rape in Period Drama Television considers the representation of rape and rape myths in a number of the most influential recent television period dramas. Like the corset, has become a shorthand for women's oppression in the past. Sexual violence has long been, and still is, commonplace in television period drama, often used to add authenticity and realism to shows or as a sensationalist means of chasing ratings. However, the authors illustrate that the depiction of rape is more than a mere reminder that the past was a dangerous place for women (and some men). In these series, they argue, rape functions as a kind of “anti-heritage” device that dispels the nostalgia usually associated with period television and reflects back on the current cultural moment, in which the #MeToo and #Timesup movement have increased awareness of the prevalence of sexual abuse, but in which legal and political processes have not yet caught up. In doing so, Rape in Period Drama Television sets out to explore the assumptions and beliefs which audiences continue to hold about rape, rapists, and victims.

We look back to explore the impact of COVID-19 lockdowns on domestic violence amplification in India and the digital activisms that spotlighted this social and health injustice. This analysis focuses on two case studies – the #LockDownMeinLockUp [#LDMLU] campaign mobilized on Instagram, and articles drawn from the digital feminist publication, Feminism in India [FII]. We share our perspectives on how the #LDMLU campaign visually politicized the public nature of a silenced and normalized injustice against at-risk women during a pan-national health crisis. We turn to FII’s reporting on DV exacerbation during India’s pandemic that vocalized this issue from three critical perspectives: structural problems that contribute to gender injustices; financial violence; and mental, emotional, and physical health impacts on abused and at-risk women. In addition to this ‘look back,’ we look ahead to consider calls-to-action and opportunities, digital and/or on-ground, that remain imperative after the urgency of the viral lockdown. We are still at the threshold of activisms waiting, and needing, to happen. We conclude with questions for ourselves and our readers about what happens to advocacy when urgency ends. This growing body of feminist work demonstrates that advocacy will persist across physical and virtual landscapes. It is our responsibility and hope, as gender and communication scholars, to rally challenges against oppression based on gender or sex. Domestic violence against Indian women is continually overlooked. Our collective perspective intends to consolidate visibility toward such acts of abuse at the center of this scholarly piece.

We conduct a thematic analysis of digital news articles (2016–2020) about religious celebrations of Holi or “Phagwa” in Trinidad and Tobago to explore media representations of the festival of colors and Trinidadian cultural identity. We adopt Stuart Hall’s understanding of cultural identity and diaspora, and draw on Davis’ cultural performance framework that connects observable communicative practices to cultural performances. Two themes frame our analysis, Phagwa as (1) poetic process of performing religious identity and (2) power-play in performing national identity, suggesting that Phagwa rituals and local media attest to color-play as a complex, communicative practice used to demand attention and affirm participants’ religious (Hindu) and national (Indo-Trinidadian) cultural identities. Our findings represent a critical exploration of one religious festival played in a diasporic spatial context, interrogating issues around culture, power, religious identity, and digital media depictions in the act of celebration.