In movies about landmark historical events such as wars, occupations, or migrations or historically important personalities, there is an unspoken set of rules for how gender ought to be expressed. Often condemned by critics for being excessively emotional or pathetic, films by female directors featuring female protagonists may be popular with audiences but judged incapable of expressing 'real' history. Audiences learn more about the past from movies than from any other form of entertainment, and historical and heritage cinemas now comprise a burgeoning scholarly field. Yet to date there has not been a book-length analysis of female film directors' innovations in films about the historical past. With and without critical recognition, women are making important stories about the past and bringing new representations of agency and activism to the screen, often construed in ways that mobilise the past for the present, and always filtered through the lens of contemporary feminisms. Julia Erhart's new book situates women filmmakers' work within a context of other women directors from France, Denmark, Iran, Australia, the UK, the United States, and Spain and draws connections between their representational strategies and their concerns with visioning the past within the prism of the present. Written in an approachable yet theoretically informed prose, Erhart compellingly explores how foundational historiographic concepts like valour, memory, and resistance are re-envisioned within uniquely revised sub-genres that include biopics, historical documentaries, Holocaust movies, and films about the 'War on Terror'. Gendering History on Screen demonstrates how directors shape audiences' sense of the past, contour globally-relevant themes and narratives to suit female characters, and map a critique of national policies and institutions on to contemporary feminisms. Gendering History will be invaluable to students and scholars of historical film and women's cinema.

Gendering European History covers the period from the French Revolution to the end of the First World War. Organised both chronologically and thematically, its central theme is the issue of gender and citizenship. The book encompasses the late eighteenth-century revolutionary period, nineteenth-century developments concerning work, urban and domestic life, national politics, gender in the fin de siecle and imperialism, and concludes with the gender crisis of the First World War. Caine and Sluga explore the question of sexual difference in relation to class, ethnicity and race, and the development of key historical debates about identity, work, home, politics, and citizenship in specific national contexts and across Europe. At the same time, they provide readers new to European history with general information about the social and political contexts in which those debates arose. Intended both as an introductory work for tertiary students and one that offers new interpretations for scholars in the field, this study is a synthethis, bringing together the extensive but often fragmented existing literature on gender in European history. It also raises new questions and introduces new sources, particularly in relation to the history of gender and nation-building. The result is a challenging view of the contours of European history in the period from the Enlightenment to the 1920's. Barbara Caine is Professor of History, Monash University, Victoria, Australia. Glenda Sluga is Senior Lecturer in History and Director of European Studies, University of Sydney, New South Wales, Australia.

Between the nineteenth century and the mid-twentieth century television transformed from an idea to an institution. In Gender and Early Television, Sarah Arnold traces women's relationship to the new medium of television across this period in the UK and USA. She argues that women played a crucial role in its development both as producers and as audiences long before the 'golden age' of television in the 1950s. Beginning with the emergence of media entertainment in the mid-nineteenth century and culminating in the rise of the post-war television industries, Arnold claims that, all along the way, women had a stake in television. As keen consumers of media, women also helped promote television to the public by performing as 'television girls'. Women worked as directors, producers, technical crew and announcers. It seemed that television was open to women. However, as Arnold shows, the increasing professionalisation of television resulted in the segregation of roles. Production became the sphere of men and consumption the sphere of women. While this binary has largely informed women's role in television, through her analysis, Arnold argues that it has not always been the case.

In Feel-Bad Postfeminism, Catherine McDermott provides crucial insight into what growing up during empowerment postfeminism feels like, and outlines the continuing postfeminist legacy of resilience in girlhood coming-of-age narratives. McDermott's analysis of Gone Girl (2012), Girls (2012–2017) and Appropriate Behaviour (2012) illuminates a major cultural turn in which the pleasures of postfeminist empowerment curdle into a profound sense of rage and resentment. By contrast, close examination of The Hunger Games (2008–2010), Girlhood (2014) and Catch Me Daddy (2014) reveals that contemporary genres are increasingly constructing girls as uniquely capable of resiliently overcoming and adapting to unforgiving social conditions. She develops an affective vocabulary to better understand contemporary modes of defiant, transformative and relational resilience, as well as a framework through which to expand on further modes that are specific to the genres they emerge within. Overall, the book suggests that exploration of the affective dimensions of girls' and women's culture can offer new insights into how coming-of-age, girlhood and femininity are culturally produced in the aftermath of postfeminism.

Nathalie Weidhase conceptualises the female dandy as a figure that simultaneously embodies and disrupts postfeminist notions of femininity, including maintaining a physique conforming to contemporary beauty standards, constant self-surveillance and self-improvement, and the naturalisation of gender difference and heterosexuality. She examines how music videos function as spaces in popular culture where the politics of the feminine can be articulated. These spaces allow female pop stars to be valued as artists with distinct contributions to popular music. Focusing on Amy Winehouse, Rihanna, Lady Gaga, and Lana Del Rey, Weidhase illuminates different characteristics of the postfeminist dandy in popular music. Amy Winehouse's work makes visible the commodification of the female spectacle in popular culture, highlighting how her image and persona were marketed and consumed. Rihanna performs black femininity as postfeminism's abject Other. Lady Gaga queers monstrous motherhood and celebrates female musical lineage. Lana Del Rey's work demonstrates how whiteness operates as a canvas for postfeminist and post-racial fantasies, offering a platform for their deconstruction and critique. In doing so, Weidhase provides a comprehensive understanding of how these pop stars navigate and challenge the intricate landscape of postfeminism, offering a nuanced perspective on contemporary femininity and its representations in popular culture.

The representation of gender and sexuality is well-explored territory in film studies. In Film Bodies, Katharina Lindner takes existing debates into a new direction and integrates queer and feminist theory with film phenomenology. Drawing on a broad range of sources, Lindner explores the female body's presence in a range of genres including the dance film, the sports film and queer cinema. Moving across mainstream and independent cinema, Lindner provides detailed 'textural' analyses of Black Swan, The Tango Lesson, 2 Seconds, Offside, Tomboy and Girlhood and discusses the queer feminist encounters these films can give rise to. This provocative book is of vital interest to students and researchers of queer cinema, queer/feminist theory, embodiment and affect and offers a unique new way of understanding the relationship between queerness, feminism, the body and cinema.

What are the barriers to women's participation in live comedy, and how are these barriers maintained in the digital era? In this book, Ellie Tomsett considers how the origins of stand-up comedy still impact on current live comedy production, and explains how the contemporary stand-up scene continues to reflect wider societal stereotypes about the capabilities of women. Using primary data collected from women-only comedy nights and immersive research with the UK Women in Comedy Festival in Manchester, Tomsett analyses examples of stand-up performed by contemporary comedians - including Bridget Christie, Luisa Omielan, Lolly Adefope and Gráinne Maguire - and provocatively questions how these performances relate to conceptions of feminist and postfeminist humour, as well as notions of backlash against contemporary feminisms. She focuses on live comedy that is explicitly feminist to consider how social attitudes to women, the increasing visibility of female labour outside the home, and the emergence of multiple (and sometimes contradictory) feminisms has influenced the comedy produced by women comedians in 21st century Britain.

From the gritty landscapes of The Hunger Games and The Walking Dead, to the portrayal of the twenty-first-century precariat in Girls, this book explores how transatlantic visual culture has represented and reconstructed ideas of gender in times of financial crisis. Drawing on social, cultural and feminist theory, these writers explore how men and women experience austerity differently and illuminate the problematic ways in which economic policy can shape how gender is presented in popular culture. Written from the perspective that the popular is indeed political, this book considers film, literature and television's ideological attitudes towards race, sex and disability. It also takes into account how mass culture has responded to austerity in the past and the present, whilst examining the impact that feminism will have in the future.

Has a global queer popular culture emerged at the expense of local queer artists? In this book, Helton Levy argues that global queer culture is indebted to specific, local references that artists carry from their early experiences in life, which then become homogenized by contemporary media markets. The assumption that queer publics live and consume only through a global set of references, including gay parades and rainbow flags, for example, erases many personal complexities. Levy revisits media characters that have caught the attention of the broader public – such as Calamity Jane (1953), the Daffyd Thomas character from the BBC comedy Little Britain (2003-2007), Brazilian drag queen Pabblo Vittar, French singer Christine and the Queens, and the Italian-Egyptian rapper Mahmood – and argues that they have gradually blended in the public's perception. This has often obscured the individual struggles faced by these characters, such as immigration, homophobia, poverty and societal exclusion. Levy also questions what happens when global media flows take queer culture to regions wherein the notion of LGBTQ+ rights are not entirely acceptable. Utilizing insights from media reports published across the world's ten biggest media markets, Levy argues that there are a series of conditions which artists and cultural actors negotiate once they achieve any kind of success in mainstream media, while local queer references remain unseen in the wider media world. For that reason, he argues for stronger incentives for communities to accept and acknowledge the work of queer people before and after commoditization.

Anglo-American culture is marked by a gladiatorial impulse: a deep cultural fascination in watching men fight each other. The gladiator is an archetypal character embodying this impulse and his brand of violent and eroticised masculinity has become a cultural shorthand that signals a transhistorical version of heroic masculinity. Frequently the gladiator or celebrity fighter - from the amphitheatres of Rome to the octagon of the Ultimate Fighting Championships - is used as a way of insisting that a desire to fight, and to watch men fighting, is simply a part of our human nature. This book traces a cultural interest in stories about gladiators through twentieth and twenty-first-century film, television and videogames.