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Carl Plantinga

probably also the most contentious. It critiques that darling of many film afficionados, Quentin Tarantino, for the revenge scenarios that have become his stock-in-trade in films such as Kill Bill: Vol. 1 (2003), Kill Bill Vol. 2 (2004), Inglourious

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Designing a New Method of Studying Feature-Length Films

An Empirical Study and its Critical Analysis

Jose Cañas-Bajo, Teresa Cañas-Bajo, Eleni Berki, Juri-Petri Valtanen, and Pertti Saariluoma

, Syd . 2005 . Screenplay: The Foundations of Screenwriting . Rev. ed. New York : Delta Trade Paperbacks . Garrett , Jesse James . 2011 . The Elements of User Experience: User-Centered Design for the Web and Beyond . 2nd ed. Berkeley, CA

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What Does It Mean to Be an Ecological Filmmaker?

Knut Erik Jensen’s Work as Eco-Auteur

Mette Hjort

movements of Finns, Swedes, Norwegians and Saami, in connection with trade in the 1600s that brought many of them to Skibotn, where the writer grew up. The visual exploration of wood creates a meditation on dwellings and dwelling, all in the context of a

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Sol Neely

This Screen Shot section includes three texts—an interview and two articles—that, together, occasion an unsettling movement in the development of an Indigenous phenomenology staged upon Screen Bodies’ concern for the critical tryptic experience, perception, and display. Such phenomenology, moreover, takes shape in the spirit of an enduring and persistent Indigenous cosmopolitanism, one organized by an appeal to a pan-tribal solidarity that is also not shy about drawing from efficacious sources of critique internal to European critical traditions. Together, these texts—and the source materials that inspire them—build rich ecumenical perspectives in the service of decolonial justice and pedagogy. And while the texts included here are composed in English, each draws from and references Indigenous languages, articulating one kind of Indigenous cosmopolitanism that makes use of English as a kind of “trade language.” To stage an Indigenous phenomenology by appeal to an Indigenous cosmopolitanism, in our contemporary political moment, thus calls for critical attention attuned to the perspectives, traditions, and imaginations of what Tlingit poet and author Ernestine Hayes describes as “Indigenous intellectual authority.” In this spirit, Indigenous cosmopolitanism occasions a decolonial-critical cosmopolitanism rooted not in the secular, Habermasian cosmopolitanism of Europe but in the modalities of consciousness, the literary genius and acumen, of Indigenous oral literary traditions. In the context of such a cosmopolitanism in which everyone is variably situated, across the spectrum that divides descendants of perpetrators and victims of settler colonialism, the critical imperative becomes a decolonial one, and non-Indigenous readers are called to shed the epistemological, ontological, and political priorities that broadly characterize European analytical and continental traditions, whatever their internal debates may be. Such an imperative forces phenomenological attention not only on the macrological instantiations of settler-colonial power but also against the “micrological textures of power” that ultimately shape the inner contours of self and, thus, what becomes phenomenologically legible to individuals situated in their cultural contexts.

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Transitions Within Queer North African Cinema

Nouri Bouzid, Abdellah Taïa, and the Transnational Tourist

Walter S. Temple

[literally “pimp”] for Tunisia’s sex trade—Roufa confesses that he views himself as a trésor national ( Figure 1 ), but that his “specialty” is [now] women. The secondary character pictured in the frame actually enhances Roufa’s self-portrait as a

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Emma Celeste Bedor

itself, that is unauthorized, and it is this unauthorized distribution that has led to its separation from the pornography industry more generally. In 2013, in fact, pornography trade journal Adult Video News published an article in which an industry

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Steven Eastwood

2003) . Such incorrect inferential paths are the basis of horror and thrillers, both deliberately trading on misinformation (it is the cat, not the alien). In Oliver Sachs’s book An Anthropologist on Mars (1995), Temple Grandin identifies similar

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Handover Bodies in a Feminist Frame

Two Hong Kong Women Filmmakers’ Perspectives on Sex after 1997

Gina Marchetti

years leading up to and following China’s entry into the World Trade Organization (WTO), the changing power dynamic between the HKSAR and the PRC became entangled with the desiring Handover body. As with other transactions that cross the border between