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Emotional Truth: Cheyenne Picardo, Director of Remedy

Cheyenne Picardo, director of the independent film Remedy.
Cheyenne Picardo, director of the independent film Remedy. (photo by Rose Callahan)

Cheyenne Picardo wrote and directed Remedy, a film based on her experiences as a professional switch that is currently making the rounds at film festivals internationally. Her movie is an unflinching look at what it’s like to work in a Manhattan ‘house dungeon,’ in which dommes, subs, and switches work shifts for the owner, who in turn provides clients, space, and equipment. I worked as a pro-switch in a Manhattan house myself and spoke with Picardo via email about Remedy and her experiences in the sex industry.

You’re open about the fact that Remedy is based on your time working in a house. As someone who did the same job, I have to say I was blown away by just how true-to-life the movie was. In telling this story, was realism a major concern for you?

It was paramount. When I first started working on the script, back in 2007, I was preoccupied with recreating, with absolute accuracy, every detail of sessions that had happened a good three years before. Because I was producing my own film as part of my MFA thesis, I never saw the need to format the screenplay in the traditional way, so it read like a long journal entry with dialogue.

Then, a year after writing Remedy, I began to shoot the film, and the limitations of the script started to become obvious. Clients were rewritten according to the best actors I could find. Some of my dialogue was scrapped entirely because it was so laced with narcotic haze—I wrote the first draft while bedridden with a spiral fracture. Some scenes were rewritten the night before shooting, often with my assistant director Melissa Roth or the actors who would be playing the parts. For other scenes, like ones involving heavy bondage or corporal, my only direction was to hit a few dialogue points and dramatic beats but otherwise talk normally, and I shaped the acting and language as we shot. I think these methods enhanced the realism tremendously in the final product.

Whatever changes I made to “my story” were OK—as long as I retained emotional truth, and as long as what I depicted was either something I had experienced firsthand or something that a friend in the industry had told me over takeout while we sat the overnight shifts watching gonzo porn or Charlie Rose.

Ultimately—and I’m very free with this—the biggest “lies” in the film are these: I did have a dungeon boyfriend, but we didn’t actually lip-lock; the manager is not based on any single person; and the co-workers are meant to represent certain types of women who work in dungeons, not caricature the actual people I worked with.

La Bare (2014)

image via La Bare
image via La Bare

The news that Joe Manganiello was making a documentary about the Dallas male strip club La Bare thrilled me, because I loved Magic Mike and his performance in it. When it finally came to Netflix, I roped Matthew Lawrence into watching and chatting with me. It was no Magic Mike, but the real-life Magic Mike, Randy “Master Blaster” Ricks, didn’t disappoint. Below is an edited version of our real-time viewing experience. There’s probably spoilers.

Matthew: How many stars does Netflix THINK you will give this movie? For me it’s only one and a half!

Bubbles: Two for me! Seems like you don’t know me at all, Netflix.

Matthew: My Netflix is hampered by my boyfriend’s mysterious love of The Vampire Diaries, so maybe it assumes I will hate any documentary narrated by a True Blood cast member?

Bubbles: I’m so happy. I loved Magic Mike so much.

The film opens on two male strippers in cowboy hats and sleeveless shirts, about to perform for a bachelorette party.

Bubbles: Haha, it’s ok to take her number if she isn’t engaged. These outfits are fantastic.

Matthew: Those hats! I am in New England, I don’t see hats like that ever.

Bubbles: OK, so, it kicks off with the Flaming Lips “Free Radicals,” one of what I assume are many interesting musical choices. Is there a “businessman” male stripper? I guess that would be “Richard Gere Armani Suit” male stripper

Scene changes to the office of La Bare, where the manager talks about the club’s early days, when it switched from a topless club with female dancers to a male strip club named “La Bare.”

Matthew: Hahaha, nude in French or whatever.

Bubbles: “Which means nude in French or whatever.” Jinx! 9/11 killed the male stripping business? Had you heard anything about this?

Anti-Sex Worker Activists Are Behind #50DollarsNot50Shades

image via 50 Dollars Not Fifty Shades on Facebook
image via 50 Dollars Not Fifty Shades on Facebook

There’s a new campaign circling social media encouraging people to not only look into the abuse and lack of consent within the book Fifty Shades of Grey, but to also boycott the movie, with a philanthropic twist. According to their Facebook page, “#50dollarsnot50shades is a grassroots, women-led campaign, encouraging people to boycott the 50 Shades of Grey movie & give a $50 donation to [a] domestic violence shelter or agency. The money you would have spent on movie tickets and a babysitter or movie tickets, popcorn and drinks will go towards serving victims of abusive relationships like the one glamorized in the 50 Shades series. Hollywood doesn’t need your money; abused women do.”

As someone who not only practices BDSM professionally and personally and dislikes the poor excuse for BDSM erotica that is the Fifty Shades franchise, I thought that this idea was actually quite clever. Instead of supporting a movie and book series whose leading man doesn’t talk about consent with newbie Ana while also meeting all of the signs of being a domestic abuser, why not make a donation to a local women’s shelter for domestic violence? Brilliant.

Or maybe not. The campaign is not as grassroots as it claims, but instead is run by anti-pornography activists. 50 Dollars not 50 Shades is sponsored by the London Abused Women’s Centre (LAWC), the National Center on Sexual Exploitation (NCSE), and Stop Porn Culture. It is also affiliated with PATHS of SaskatchewanAntiPorn.org and Pornography Harms which is apparently part of the NCSE.

Hump! Amateur Porn in Portland

Three strippers and a well-adjusted boyfriend attend the 7th annual Seattle and Portland amateur porn film festival, Hump!. This was Kat and her friend’s first time attending and the second for my man friend and myself. We learned that we never want to see sex to piano music again, that stop-motion animation can be more obscene than real life, and that Kat’s former coworker wasn’t afraid to be penetrated with a knife.

Standing in the long line outside of Portland’s Cinema 21, I was immediately struck by how chipper the crowd was. An equal proportion of mid-twenties to late-thirties men and women chattered excitedly in the rain. I actually stood on my tiptoes to peer down the block, looking for solo older men lurking in the shadows, but didn’t see any. All six Portland showings had completely sold out and the line of hip young people wrapped around the block. Kat overheard a guy tell his girlfriend that they were at the new Harry Potter movie, which didn’t seem unreasonable given the mob of excited people.

Les Mis Isn’t An Anti-Trafficking Bible

A grisette, a young 19th century working-class French woman, like Fantine ("La Grisette" by Robert Richard Scanlon, image part of public domain)
A grisette, a young 19th century working-class French woman, like Fantine (“La Grisette” by Robert Richard Scanlon, image part of public domain)

Les Miserables translates roughly as “The Downtrodden.” Fantine is one of these downtrodden, a young working-class grisette who hides her out-of-wedlock child to obtain respectable employment. When her secret is discovered, she is thrown out of the factory. In desperation, she sells her hair and her teeth, and finally, reluctantly, she sells sex. (Incidentally, she may not be the only major character in the novel who is involved in the sex trade: It is implied several times in the novel that when M. Thenardier involves Eponine in his criminal exploits that this includes pimping her out.)

A contemporaneous researcher surveyed Parisian sex workers, and while he goes on at length about his own prejudices, he also gives some data, including reasons cited for getting involved in sex work. This data doesn’t really confirm his biases,which might indicate its validity, at least insofar as he believes laziness, vanity, parental “corruption” and women forgetting “their most sacred of duties” (huh?) are to blame for prostitution. In any case, Fantine’s story (“brought to Paris and abandoned by soldiers, clerks, students, etc.”) was commonly cited—by a little less than 10% of respondents—and the bulk of the rest were orphaned, or kicked out/ran away from home. The single most commonly cited reason for turning to sex work, though, was poverty (i.e. doing it for the money, duh).

Today, many confused feminist commentators, including Anne Hathaway, refer to the character as someone caught in “sexual slavery,” linking Fantine’s plight to the term “sex trafficking.” But Fantine is not a sex trafficking victim and to call her such is to profoundly miss the point of the story. In fact, the co-option of a survival sex worker’s story to fit an agenda that leads to the oppression of all sex workers is itself exploitative. You might note, as quoted in the article linked above, that Victor Hugo also refers to Fantine as a slave, but I believe this is more clearly metaphorical on his part, since he explicitly names “hunger,” “cold,” “loneliness,” “abandonment,” and “privation” as the “slavers.” Interestingly, Hugo himself was rather well known for his sexual exploits with his wife, long-term mistress, short-term mistresses, his maids, and, yes, with many sex workers. So, Hugo was himself a client–a fact which those who would use Les Miserables as an anti-trafficking text are presumably unaware.