“Shit happens”: Forrest Gump and historical consciousness

In 1994, Forrest Gump (Robert Zemeckis), the immensely popular film about a simpleton hero triumphing over (by ignoring) the vicissitudes of three decades of recent American history, was second only to Disney’s animated The Lion King at the box office.1 Indeed, that year it not only captured the hearts (if not the minds) of most Americans, but also the major Academy Awards for Best Picture, Best Director, and Best Actor. Wondering at its immense popularity, Premiere magazine noted: “Before it was all over, Forrest Gump would gross more than $300 million in the U.S. alone, commanding whatever portion of the national attention span that O.J. Simpson did not. Was the film a paean to serendipity, an attack on the counterculture, an unabashedly romantic tearjerker, a monument to morons, or what Quentin Tarantino called ‘a really funny movie filled with more irony than any Hollywood movie I’ve ever seen in my life’?”2 Many reviewers and most intellectuals did not share in Tarantino’s reading, focusing instead on the film’s contributions to the “dumbing down” of America or on its complex and reactionary sexual politics (which keeps its hero nearly “pure” in sexual, historical, and political terms while aligning its doomed and sacrificial heroine with all the burdens and pain of historical consciousness, political activism, promiscuity, and AIDS).In 1994, Forrest Gump (Robert Zemeckis), the immensely popular film about a simpleton hero triumphing over (by ignoring) the vicissitudes of three decades of recent American history, was second only to Disney’s animated The Lion King at the box office.1 Indeed, that year it not only captured the hearts (if not the minds) of most Americans, but also the major Academy Awards for Best Picture, Best Director, and Best Actor. Wondering at its immense popularity, Premiere magazine noted: “Before it was all over, Forrest Gump would gross more than$300 million in the U.S. alone, commanding whatever portion of the national attention span that O.J. Simpson did not. Was the film a paean to serendipity, an attack on the counterculture, an unabashedly romantic tearjerker, a monument to morons, or what Quentin Tarantino called ‘a really funny movie filled with more irony than any Hollywood movie I’ve ever seen in my life’?”2 Many reviewers and most intellectuals did not share in Tarantino’s reading, focusing instead on the film’s contributions to the “dumbing down” of America or on its complex and reactionary sexual politics (which keeps its hero nearly “pure” in sexual, historical, and political terms while aligning its doomed and sacrificial heroine with all the burdens and pain of historical consciousness, political activism, promiscuity, and AIDS)

Digital afx: digital dressing and affective shifts in Sin City and 300

In Sin City (Robert Rodriguez, 2005) and 300 (Zack Snyder, 2006) extensive post-production work has created stylised colour palettes, manipulated areas of the image, and added or subtracted elements. Framing a discussion around the terms ‘affect’ and ‘emotion’, this paper argues that the digital technologies used in Sin City and 300 modify conventional interactions between representational and aesthetic dimensions. Brian Massumi suggests affective imagery can operate through two modes of engagement. One mode is embedded in a meaning system, linked to a speci?c emotion. The second is understood as an intensi?cation whereby a viewer reacts but that reaction is not yet gathered into an alignment with meaning. The term ‘digital afx’ is used to describe manipulations that produce imagery allowing these two modes of engagement to coexist. Digital afx are present when two competing aesthetic strategies remain equally visible within sequences of images. As a consequence the afx mingle with and shift the content of representation

Transcultural engagement with Polish memory of the Holocaust while watching Leszek Wosiewicz's Kornblumenblau

Kornblumenblau (Leszek Wosiewicz 1989) is a film that explores the experience of a Polish political prisoner interned at Auschwitz I. It particularly foregrounds issues related to Polish-Jewish relations during the Holocaust in its diegesis. Holocaust films are often discussed in relation to representation and the cultural specificity of their production context. However, this paper suggests thinking about film and topographies, the theme of this issue, not in relation to where a work is produced but in regards to the spectatorial space. It adopts a phenomenological approach to consider how, despite Kornblumenblau's particularly Polish themes, it might address the transcultural spectator and draw attention to the broader difficulties one faces when attempting to remember the Holocaust. Influenced particularly by the writing of Jennifer M. Barker and Laura U. Marks, this paper suggests that film possesses a body ¬¬- a display of intentionality, beyond those presented within the diegesis, which engages in dialogue with the spectator. During the experience of viewing Kornblumenblau, this filmic corporeality draws attention to the difficulties of confronting the Holocaust in particularly haptic ways, as the film points to the unreliability of visual historical sources, relates abject sensations to concentrationary spaces and breaks down as it confronts the scene of the gas chamber

Religious revelation, secrecy and the limits of visual representation

This article seeks to contribute to a more adequate understanding of the adoption of modern audiovisual mass media by contemporary religious groups. It does so by examining Pentecostal-charismatic churches as well as the Christian mass culture instigated by its popularity, and so-called traditional religion in Ghana, which develop markedly different attitudes towards audiovisual mass media and assume different positions in the public sphere. Taking into account the complicated entanglement of traditional religion and Pentecostalism, approaching both religions from a perspective of mediation which regards media as intrinsic to religion, and seeking to avoid the pitfall of overestimating the power of modern mass media to determine the world, this article seeks to move beyond an unproductive recurrence to oppositions such as tradition and modernity, or religion and technology. It is argued that instead of taking as a point of departure more or less set ideas about the nexus of vision and modernity, the adoption of new mass media by religious groups needs to be analyzed by a detailed ethnographic investigation of how these new media transform existing practices of religious mediation. Special emphasis is placed on the tension between the possibilities of gaining public presence through new media, and the difficulty in authorizing these media, and the experiences they induce, as authentic. Copyright © 2006 SAGE Publications

Audio-description reloaded : an analysis of visual scenes in 2012 and Hero

This article explores whether the so-called new "cinema of attractions", with its supposed focus on visual effects to the detriment of storytelling, requires a specific approach to audio-description (AD). After some thoughts on film narrative in this type of cinema and the way in which it incorporates special effects, selected scenes with AD from two feature films, 2012 (directed by Emmerich) and Hero (directed by Zhang Yimou), are analysed. 2012 is a disaster movie aiming to thrill the audience with action. Hero is an equally visual movie but its imagery has an aesthetic purpose. The analysis investigates how space, time and action are treated in the films and the ADs, and how the information is presented in terms of focalization, timing and phrasing. The results suggest that effect-driven narratives require carefully timed and phrased ADs that devote much attention to the prosody of the AD script, its interaction with sounds and the use of metapho

From Sacred to Scientific: Epic Religion, Spectacular Science, and Charlton Heston’s Science Fiction Cinema

This paper analyses how long-1960s cinema responded to and framed public discourses surrounding religion and science. This approach allows for a discussion that extends beyond a critical study of the scholarly debates that surround the place of religion in science during a transitional period. Charlton Heston was an epic actor who went from literally playing God in The Ten Commandments (1956) to playing “god” as a messianic scientist in The Omega Man (1971). Best known for playing Moses, Heston became an unlikely science-based cinema star during the early 1970s. He was re-imagined as a scientist, but the religiosity of his established persona was inescapable. Heston and the science-based films he starred in capitalized upon the utopian promises of real science, and also the fears of the vocal activist counterculture. Planet of the Apes (1968), Omega Man (1971), Soylent Green (1973), and other science-based films made between 1968-1977 were bleak countercultural warnings about excessive consumerism, uncontrolled science, nuclear armament, irreversible environmental damage, and eventual human extinction. In this paper I argue that Heston’s transition from biblical epic star to science-fiction anti-hero represents the way in which the role and interpretation of science changed in post-classical cinema. Despite the shift from religious epic to science-based spectacle, religion remained a faithful component of Hollywood output indicating the ongoing connection between science and religion in US culture. I will consider the transition from sacred to science-based narratives and how religion was utilised across the production process of films that commented upon scientific advances