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Abstract

The Material World Knight is an anime-style superhero from Lu Yang's artwork The Great Adventure of Material World—Game Film (2020) who battles oppressive binary systems on his quest for transcendence. This article uses discourse and visual analysis to study how this short film employs references to Buddhist philosophy and Japanese anime to reconceptualize subjectivity. The study draws on posthuman theory by Rosi Braidotti and Donna Haraway to show how the artwork produces a post-dualist, posthuman, relational concept of subjectivity while also complicating any straightforward interpretations in favor of maintaining complexity and “staying with the trouble.”

Abstract

In the classical view of emotion, the basic emotions (anger, disgust, fear, joy, sadness, and surprise) are assumed to be natural kinds that are perceiver-independent. Correspondingly, each is thought to possess a distinct neural and physiological signature, accompanied by an expression that is universally recognized despite differences in culture, era, and language. An alternative, the theory of constructed emotion, emphasizes that, while the underlying interoceptive sensations are biological, emotional concepts are learned, socially constructed categories, characterized by many-to-many relationships among diverse brain states, physiological signs, facial movements, and their emotional meanings. This biocultural view permits a greater degree of cultural-historical specificity when interpreting the emotions of others. In this article, I consider the implications of the theory of constructed emotion for cognitive film theory, especially regarding the interpretation of depicted facial expressions of emotion as one aspect of cinematic expression. Particular attention is given to recent work revisiting the Kuleshov effect, in which the meaning of a character's facial expression is thought to change in the context of a montage.

Abstract

This article explores MetaObjects’ ongoing collaboration with Lu Yang to develop a live motion capture performance. As a studio facilitating digital production with artists, the knowledge acquired delves into the worldview of the artist reflected in works and in practice. Lu Yang's work is inherently collaborative and evolves in increasing complexity with each iteration. Similarly, reincarnation and repetition are present in Buddhist conceptions of cyclic existence and the wheel of life. Lu Yang connects an interest in folk beliefs and Chinese medicine to neuroscience presenting a multi-layering of temporalities in contemporary culture. During the COVID-19 pandemic, the performance was transformed into an online experience, deepening Lu Yang's interest in digital reincarnation. The work presents an interest in digital reincarnation where identities are fluid and open to reinvention in the virtual realm.

Abstract

Despite the encouragement of women's and girls’ curiosity in matriarchal and oral fairy tale traditions, their patriarchal print production in Western Europe reframed this trait as undesirable. Fairy tale print productions also troubled the tales’ transformative and communal form in establishing versions that would receive ongoing duplication by attaching prominent authorial figures. In this article, I investigate the teen girl detective game as a format that reflects upon and updates these values. Taking Mografi's Jenny LeClue: Detectivú as my case study, I interpret the text as a postmodern fairy tale revision that unsettles the master narrative and the notion of the singular authorial figure. The game encourages the player's active investigatory participation while presenting a narrative that invites collaboration and a critique of the conservative author.

Abstract

In 1964, near the height of Cold War nuclear anxiety, millions of Americans flocked to movie theatres to see their own nuclear annihilation hilariously enacted for them in Stanley Kubrick's Dr. Strangelove. How did Kubrick transform one of his time's most pressing causes of psychological distress into a source of humorous pleasure? To answer this question, I offer a cognitive account of how comic distance works on film, building on research indicating humor to be an evolved response to benign violations. I show that Kubrick consistently optimized for psychological distance in Dr. Strangelove, comparing his narrative and stylistic choices to those of Sidney Lumet in Fail Safe, a contemporaneous film that plays the same essential story for drama instead of laughs.

Abstract

Since Aristotle, tradition has it that stories are defined as unified wholes, divisible into smaller inter-related parts. In many narrative forms these parts are called scenes. Scenes, too, are regarded as wholes, typically unified on three grounds: a constancy of characters and location within a continuous time frame. Generally, if a storyteller changes one or more of these, the story has moved on to the next scene. But this rule is not universal. The most obvious exception in movies is the telephone call, which can change locations to accommodate images of the two conversing characters. Here, I explore a century's worth of popular, English-language movies to discern how two-sided telephone conversations (which violate spatial unity) are portrayed on the screen, and how they compare to face-to-face conversations (which do not violate spatial unity) in the same movies. The portrayal of both types of conversations has evolved, sometimes independently and sometimes in synchrony, and popular filmmaking has arrived circuitously at a system in which both are generally portrayed in the same way—two characters in alternating shots, slightly to opposite sides of the midline and turned towards one another. I discuss the social and psychological reasons why this might be the case.

Abstract

Since sport extends well beyond the routine of practice and competition and leads to the development of skills that affect other areas of life, my study explored whether girl athletes experience greater voice empowerment as a result of playing sport. The term voice empowerment is unique to traditional leadership and character programming; it emerged from recent scholarship in the fields of education, sport, and psychology. In this study, 30 Ethiopian girl athletes aged 13 to 18 completed a 24-item questionnaire that focused on the constructs of sport, voice, and gender equity. My findings suggest that sport along with emotional and academic support, coupled with an effective life skills program, does affect voice empowerment.

Abstract

We add to the scholarship on young women's online activism using a Baradian framework to explore the material-discursive contexts that co-create the meanings and possibilities of their activism. Through a diffractive methodology, we delve into key moments from blogs and interviews with bloggers to discuss two emerging themes. First, we offer an understanding of activist girl blogger subjectivities as intra-actively embedded and remade in material-discursive contexts of girlhood, artist, and celebrity in a neoliberal digital culture that valorizes social media influencers. Second, we examine the related entanglements of discourses-materialities-time-space-bodies, and the human and non-human agencies that co-constitute young women's activist blogging. Overall, we illustrate the potential of a Baradian approach for understanding the human and more-than-human complexities of young women's activist blogging and activist subjectivities.

Kathryn Moeller. 2018. The Gender Effect: Capitalism, Feminism, and the Corporate Politics of Development. Oakland, CA. University of California Press.