Redefining Gender Expression: A Look at Stromae’s “Tous Les Mêmes” Music Video

Whether we realize it or not, an extreme gender binary is presented to us the moment we are born into the world. Pink means girl. Blue means boy. You want to be a princess, step over here. You want to play football, step over there. From day one, individuality is stripped from us at the expense of societal expectations for our gender. From the clothes we wear to the things we say, our whole lives are dictated by a limited and quite unreasonable presumption of normality.

Take a look at this New York Times article surrounding the limited options parents face when buying clothes for their children: https://www.nytimes.com/2018/08/28/well/family/the-gender-divide-in-preschoolers-closets.html Clemence writes, “I buy my daughter boys’ pants because even in an age of female fighter pilots and #MeToo, boys’ clothes are largely designed to be practical, while girls’ are designed to be pretty.” Or how about this article which criticizes the presence of gender stereotypes within children’s television and movies: https://hiplatina.com/gender-stereotypes-are-messing-with-your-kid/

If this gender binary is already thrown upon us at such an early age, what does this say about modern society, and how might it affect those who might not fall strictly on one side or another?

Well, the music video for Belgian rapper Stromae’s “Tous Les Mêmes” presents this issue in a very creative, engaging, and entertaining way.

In the video, Stromae is dressed as one-half male and one-half female, changing positions in the camera frame in order to take on the role of one or the other. While presenting as the male persona, the lighting of the scene is green, and he acts rough, rude, and dominant. In contrast, while he inhabits the female persona, the lighting is pink and he acts restrained, gentle, and submissive.

Here is a rough English translation of the lyrics: https://frenchcrazy.com/2019/03/tous-les-memes-english-translation.html/

It is extremely interesting to read the translated lyrics once on their own, and then again with the video. Stromae is able to quickly turn from male to female within two consecutive lines, changing perspective of the narrative. Here are two consecutive moments of the video in which Stromae completely switches characters and mannerisms:



His male persona frequently mentions having an argument during “that time of the month,” referring to a male’s preconceived notion about a woman’s irritability during menstruation. The female Stromae appears to be objectified and taken advantage of. These two dichotomies at last interlace at about 1:09 in the video, when both genders are presented at once, with half of the background green and half pink:

Stromae then dances along his counterparts with extremely interesting movements that combine the stereotypical softness of femininity with the harshness of masculinity. By seeing Stromae as half male and half female, the viewer is introduced to someone that is not limited to the confines of one category or the other. Instead, this person contains a multitude of qualities that are not simply preconceived based off appearance. This effect allows for a really incredible moment, and one that can only be achieved through the production of the video. Sure, the tune of the song is catchy, and the lyrics do stand on their own…but only through the presence of the video does the full effect of Stromae’s work come to life. Stromae’s music video utilizes different colored lighting, elaborate set design, and dancing in order to help complement the effectiveness of his music.

I don’t look at this music video as pushing a transgender or non-binary agenda. Rather, I see it as acknowledging a fault within society, and suggesting that perhaps men are allowed to be vulnerable, and women are allowed to be tough.

Here’s an interesting article put out by Girl Scouts which explains how parents can allow their children to follow their own path of interests, whatever that may involve: https://www.girlscouts.org/en/raising-girls/leadership/life-skills/everyday-ways-to-bust-gender-stereotypes.html

The fact that this video is readily available on a platform as widespread as youtube is an incredible advancement in technology. Not only can someone listen to Stromae’s music at home, but they can actually watch images that correspond to it as well. This is something that was unheard of a century ago. The combination of image and sound elevates the two separate art forms to create something incredibly engaging. This combination’s early introductions stem from Wagnerian opera and Russian ballet, in which the movements on stage reflected the music emerging from the pit. Today’s tech-savvy world allows for an even greater array of visual and musical possibility.

Here is a paper which chronicles the history of the combining of image and sound, something relatively new in the world of music: http://divergencepress.net/articles/2016/10/27/sound-and-image-relations-a-history-of-convergence-and-divergence

Despite the frequent French trolling in the comment section of “Tous Les Mêmes”…

…there are a few meaningful and relevant comments. Some might come away from the video with an idea similar to Muhammad Fachry’s:

But this isn’t necessarily true. The title of the song, translated to “All The Same,” is repeated throughout the song, especially towards the end. It is easy to see where Fachry is coming from, especially because of the lyrics, “You men are all the same / Cheap macho men / Bunch of unfaithful fools.” In this case, “All The Same” would refer to men in general. But I see this title under a different light. I believe that “All The Same” refers to both men and women. It is arguing that the stereotypes presented in the video are just that: stereotypes. Men and women are allowed to be––in ability, in intellect, and in personality––the same.

I enjoyed this thread of comments in particular:




Brad Bury writes, “It’s good to remember that being a woman is not having particular clothes, makeup or mannered body movements.” Mary Strawberry then asks, “What is being a woman? Or a man, for that matter,” to which DankWolf # very fittingly replies, “a human.”







Messiaen’s Celestial Ambiance

Messiaen’s Quatuor pour la fin du temps (1941) (Quartet for the End of Time) is a piece that is filled with pictorial representations of the text upon which he drew inspiration and speaks to a hopeful view of his capture by the Germans in World War II and imprisonment at Stalag VIII-A.

Messiaen was born in Avignon, France on 10 December 1908 into a highly cultured family, his father a literary scholar and his mother a poetess.  At a young age he taught himself to play the piano and began composing.  After the end of World War I, the family moved to Nantes, where Messiaen received his first formal music lessons, and in 1919 he entered the Paris conservatory, where he was a highly successful student until his graduation in 1930. (http://holocaustmusic.ort.org/places/camps/western-europe/messiaenolivier/)


https://www.catholiceducation.org/en/culture/music/olivier-messiaen.html

He was drafted for the war as an auxiliary nurse because of his poor eyesight. During his time in the war he was brought to a prisoner of war camp, Stalag VIII-A. There he met a clarinetist (Henri Akoka), violinist (Jean le Boulaire), and cellist (Étienne Pasquier). These were musicians caught in the same turmoil as he and he had decided to write this quartet for them and himself to play. (http://classicalfm.ca/station-blog/2018/12/06/war-prison-music-loving-nazi-guard-yet-stunning-quartet-emerged/)

The Quartet for the End of Time is related to, as Messiaen notes in the preface, an excerpt from the book of Revelation; 10:1–2, 5–7:

And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire … and he set his right foot upon the sea, and his left foot on the earth …. And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, and sware by him that liveth for ever and ever … that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished …

The movement I am focusing on is Fouillis d’arcs-en-ciel, pour l’Ange qui annonce la fin du Temps (Tangle of Rainbows, for the Angel who Announces the End of Time). This movement is considered to be one of the most musically multihued movements in the quartet by Messiaen as he was a synesthete. This movement is described by Messiaen as using the “angel” theme from movement 2, but now the angel arrives in full force, especially the rainbow that covers him. Messiaen feels this movement as though “passing through the unreal and suffer, with ecstasy, a tournament; a roundabout compenetration of superhuman sounds and colors.” (http://www.princetonuniversityconcerts.org/docs/1819_Messiaen_Up_Close_Program.pdf) I interpret his preface as expressing an aural way of escaping the real and political world; to have something purely beautiful and beyond comprehension.

Obviously Messiaen was caught in all the troubles of WWII; casualties, war crimes, genocide, concentration camps, and slave labor, so I believe him to have written this piece as a musical expression of the beauty of his devotion to Catholicism. He wrote this piece to express all the thoughts of the time at the end of time and I interpret that to mean the time after your life has ended. Toward the end of this movement, the piano is arpegiating complex chords and giving a shimiering “rainbow” as a kaleidoscope of color to show a glimpse of his perception of heaven.(http://www.marthasumma.com/pdf/4tet_for_the_end_of_time.pdf) This could definitely be a reason to believe that he wanted something to sound like an out of this world experience and something “beyond.”


Pianist: Matthew Schellhorn
Soloists of the Philharmonia Orchestra: James Clark (violin), Barnaby Robson (clarinet), David Cohen (cello)

I have found mixed interpretations of its premiere:

from Messiaen: “Never was I listened to with such rapt attention and comprehension.” (Joseph Stevenson, All Music Guide to Classical Music: The Definitive Guide to Classical Music (All Media Guide, 2005), 843)

and

from the premiere performers: “The audience, as far as I remember, was overwhelmed at the time.  They wondered what had happened.  Everyone.  We too.  We asked ourselves: ‘What are we doing?  What are we playing?'”
(http://holocaustmusic.ort.org/places/camps/western-europe/messiaenolivier/)

Lamell argued that music and politics “are two entirely different worlds: Political discourse is one realm, and music is another realm.” (http://musicologynow.ams-net.org/2017/09/does-music-trump-politics-dennis-prager.html) I agree with this point and that is a main argument for why I believe this piece to be a morale booster and a heavenly separation from the political struggle during WWII. I believe that music should not be affected by political movements as pieces that are specifically apolitical can be just as beautiful, if not more. The Quartet was meant to be part of Messiaen’s “commitment to apolitical art” (http://holocaustmusic.ort.org/places/camps/western-europe/messiaenolivier/) and I think his separation is very well accomplished.

Featured photo credit:
https://www.androidcentral.com/get-lost-space-out-world-wallpaper-wednesday