Monday, October 28, 2013

In a World...

by Drew Tekulve, Sarah Scadden, Hunter Stewart, and Melody Chow



     Before a baby learns to talk, they smile. Body language is a major part of human interaction that begins at infancy. In the world of Dancetopia, the only way by which people communicate is through body language. Dance is the sole form of self expression citizens use to interact with one another. Analyzing this aspect of Dancetopia causes one to reflect on communication on Earth. Dance and body language is an integral facet of communication on Earth, a fact that is made clearer through the exploration of Dancetopia.      
     Throughout Earth's history, political gestures have been made popular by the leading figures of government.  Dancetopia also features politicians with their own particular political gestures. The first scene in our short film is a presidential debate between two candidates – a strictly conservative female candidate and a passionately liberal male candidate. The conservative candidate has very closed-off and concise movements that are symbolic of her belief in having less taxes. The other candidate, however, demonstrates free, open movements that represent his willingness to happily be taxed and give in order to benefit of others.  In the country of Germany on planet Earth, Adolf Hitler required the Nazi salute to be performed by his citizens to indicate their loyalty to him. Richard Nixon used the V for victory sign as a trademark of his.  The presidential debate scene in the short film prompts one to reflect on how Earth politicians have used physical movements to rally their supporters and sway public opinion.    
     In Dancetopia, citizens are either of the upper class, the lower class, or the religious class. Those in the religious class differentiate themselves from society by physically altering their appearance. Religious Dancetopians dress all in white, decorate their forehead with a spiral, and move in a manner in which their bodies are directed either towards or in submission of the heavens. Religious people on Earth have similar practices. Jewish people wear prayer shawls to demonstrate their faith in God. Some Hindu people place a bindi ion their forehead to protect against demons. Individuals of all faiths worship God by bowing or orienting themselves towards the heavens in prayer. The religious dance ceremony in the short film mimics Earthling religious worship and shows the audience that worship on Earth can be viewed like a dance. Dance and body language are a prevalent part of our beings and touches on many characteristics in our lives.     
     Classes are distinguished from one another through their bodily "diction." The upper class of Dancetopia moves in a very elegant and smooth manner, while the lower class dances closer to the ground. As Earth, certain genres of dance are sometimes associated with a specific class of people. In Dirty Dancing, Baby was not suppose to affiliate with those who danced dirty because she belonged to the upper class. In Dancetopia, the varying forms of dance represent the individuals' social standing.  Dance can be a signifier of class status, a fact that is true in both Dancetopia and Earth.     
     In the final scene of the short film, we see a family unit at home eating dinner. In this particular scene, the strongest expression of emotion is depicted. This is very reminiscent of the music video for the song “Valtari” by Sigur Ros, in which two subjects communicate to one another passionately through interpretive dance (warning: there is graphic content in this music video). Emotions are strong and are only portrayed through dance. Similarly, in this scene, the father explodes in anger, which is represented through violent, passionate, and Footloose-esque movements.       
     Julian Bleecker had stated in her essay, Design Fiction, “[Worlds] are assemblages of various sorts, part story, part material, part idea-articulating prop…” Our world is designed through various observations that we have made. Earth is a potpourri of interpretations and thoughts, a product of experience. Similarly, Dancetopia is a product of our past associations with dance. Dance and movement on Earth communicates basic wants and desires that one experiences since infancy. Body language is key to communication on Earth, a facet of our society that is focused on in the world of Dancetopia.

Tuesday, October 22, 2013

I Am Woman, Hear Me Roar

     Women are their own masters; they do not inherently answer to anyone.  Back in the 40s/50s, this was not the popular belief. Society deemed it indecent for a woman to act separately from her husband, the head of the household. Old commercials and shows depicted a life of complete bliss in which women always wore pretty dresses, had their hair done, and welcomed their men home with dinner ready and a drink in hand. After watching "Cooking Terms," an instructional video made in 1949, I identified with the subject Margie as she tried her best at being domestic, failing at times despite her good intentions. As I remixed this existing representation of what it means to be a successful woman, I made sure my protagonist eventually found her voice and departed conformity.
     When I first came to Brigham Young University, I began to feel a strong wish to become married. When I was young, I believed that I would not get married until 27, spinster age in Mormon culture.  I have never been one for conformity, and I know that a silent, submissive wife is someone I will never be.  "Cooking Terms" follows a newly married woman named Margie who attempts to bake a cake for her husband. Margie is mute throughout the duration of the film and a male narrator speaks for her. As I remixed this material, I needed my protagonist to find her own voice and break away from the male narrator. My protagonist starts off talking to her roommates, seeking their approval and is not yet heard. Only when she burns the potatoes does the audience hear her speak. She hurls the ruined food at the wall in frustration, further deviating from a path society would have liked her to conform to.  The narration is finally abandoned as the girl quits her cooking attempts in favor of cheap, quick Ramen.  The girl savors her cup of noodles in contented satisfaction, now in full opposition of what 40s/50s culture would have had her do.  She no longer has any ties to this culture of conformity; she is free.
     Through a process of signification, it was emphasized that there is an importance in questioning convention. Women cannot merely go along with the status quo, they must examine traditional thinking and decide for themselves whether or not to agree. Henry Jenkins noted that one must not idly consume media and become an inactive spectator rather than a participator, "John Ellis (1982), for example, asserts that broadcasting constructs a spectator seeking only to absorb television's 'continuous variety' without being fully absorbed into a narrative, a 'bystander.'"  In this same way, women must reevaluate their current station in life and break away from being a bystander. They cannot settle for soley being the referent, the object which exists in physical space from which meaning is derived. Women must become the signifier, the understanding of that object. We cannot simply be pretty faces in dresses who cook meals for our men. We must enjoy life outside of our relationships with men where we can discover our true essence and significance in the world.
     "Cooking Terms" was an instructional video meant to teach women how to be domestic. I have remixed it to express a message encouraging independent thought and self-fulfillment. I drew inspiration from Nico Vega's music video "Gravity." The music video has a highly stylized vintage look, with old black and white conformity how-to videos spliced in.  The lyrics are a call to action for the listener to defy gravity and act for oneself. Women have no masters, I have no master. We are our own free agents to make decisions, both good and bad.  In the words of the ever epic Joan Jett, "A girl can do what she wants to do and that's what I'm gonna do."

Tuesday, October 15, 2013

Becoming Tim

One

Two

Three

     People are influenced by the the things they experience in life, and they create works which reflect their reality. This is not to say that all artwork is unoriginal; artists find their own spin on existing mediums to fashion something new.  For this project, the focus was upon the medium of drawing.  Each sketch is modeled after a piece of work that Tim Burton has already produced.  Burton loves dark themes, and he places a great importance on the meaning of his drawings rather than having perfect line and form.  I created three pieces of art within the drawing medium which explored Tim Burton's style and the freedom of sketching. 
     In One, I combinied a scary element with a very feminine, soft element.  Much like Jack and Sally in The Nightmare Before Christmas, the evil pumpkin and flowering of spirals balance each other out just like frightening Jack and caring Sally.  The spirals in the drawing are heavily influenced by an element in this Tim Burton film. In the cemetery where Sally finds the Deadly Night Shade, there is a hill that can constrict into a tight spiral.  This piece, One, is a complete original, yet there is a history which precedes it.  Even before Tim Burton, the spiral had great cultural meaning behind it.  In ancient China, the spiral symbolized the Sun. Spirals have been drawn for thousands of years, and yet spirals can still be used in a distinct way.  Originality and uniqueness can still exist within the art community, as long as the work is coming from one's own hand rather than another's.  
     Two is a celebration of Tim Burton's famous sketch of Edward Scissorhands.  His drawing is somewhat creepy while evoking an emotion of pity. The shape of Edward is very long and skinny, a body type which I tried to have with Two. Instead of having scissors as hands, I drew super long, curly fingernails.  I had not gotten this idea from Tim Burton, but rather a Ripley's Believe It or Not Book which I had read back in elementary school.  Again, this drawing was drawn solely by me, yet I had help from past experiences to receive inspiration.  
     Many of Tim Burton's art pieces make a critique on human activity. In "Cupid's True Colors," a drawing done by Tim Burton, two lovers are shot through the head by an arrow Cupid shoots off. Looks of utter horror shows on the faces of the lovers, while Cupid has a devilish smirk running across his face. In Scott McCloud's "Show and Tell," the author comments on how "various individual artists of the modern era breached the frontier between appearance and meaning!"  Gathering from this, one can see that Burton's picture is not just of an evil Cupid shooting two lovers through the head.  In this drawing, Burton comments on how love has become so fantasized.  Love is wonderful, but it can be tragic at times.  In "Three," I made an attempt at breaching the frontier between appearance and meaning. "Three" is not just a funny picture of a broccoli contemplating eating a human leg for dinner. It is a reflection of ourselves and our consumption of food. When we eat dinner, do we just see the food as sustenance that will silence our hunger? Or will we glance at our roasted turkey and think of the life it once led?
     Working within the drawing medium gives a great amount of freedom to the artist to explore different possibilities. Perfect form is not necessary, and it is okay to make mistakes since this medium allows for it. It looked back on my past for inspiration, something that drawing naturally catalyzes me to do.  In Edward Alden Jewell's newspaper article, he noted that "...the quality of a civilization is largely judged and understood through its art." All people on planet Earth will leave some sort of legacy before passing on. It is important to think about this legacy and how one's lasting memory stems directly from the events of their past.



Monday, October 7, 2013

"Glasnost and the Guitarist"

by Drew Tekulve and Melody Chow






     In our piece, “Glasnost and the Guitarist”, we focused on a time in Russia when great cultural changes were taking place. During the mid 80s, Russian leader Mikhail Gorbachev instituted "Glastnost," an opening of the country to foreign influence.  Our script centered around Glasnost and how new foreign influence began to make its way into the country.  This unique era of openess contrast against the past closed off, isolated mindset of previous Soviet doctrines. 

      During our exposition and development of main character Pavel, there is a flashback to another time of great cultural upheaval in Soviet History. After World War II, hundreds of thousands of political dissenters in Russia were arrested and forced to labor in Gulag concentration camps. Many of these laborers lived normal lives before being falsely or purposefully accused of political dissent against the Communist party. Many of them would “disappear,” never to be heard of again. This specific time is well recorded by Alexandr Solzhenitysn, a political author who beautifully described this time period in his novel, “One Day in the Life of Ivan Denisovich." The Gulag is  defined as the reader follows the difficult life of Ivan Denisovich Shkuhov.  Solzhenitsyn did a balanced job of mixing fact with fiction while still staying true to major historical events.  We tried to follow after Solzhenitsyn's example and measure the right amount of invention with reality.

     This flashback to a period of reclusiveness was contrasted against the rest of the plot which takes place during a period of openness. Up until the late 1950s, political dissenters were forced to work in Gulags because of their foreign ideas.  During the mid 1980s, Russia experienced an era of "Glasnost," or "openness."  People were no longer sent to the Gulags for thinking differently from the traditional communist doctrine, and new musical expression like Rock n' Roll made its way into the country.  "The Veil," by Marjane Satrapi describes another event in history which dealt with freedom.  Satrapi portrays the effects of the Islamic revolution in depth while remaining familiar and entertaining.  The author took much liberty when creating her historical story, a concept that should be reiterated as students produce their own account of an historical event.  In "Glasnost and the Guitarist," we took much liberty in fabricating multiple characters who were not based on any actual authentic figures from history.  This freedom allowed us to write a story in which we were not tied down to any set plot and gave us the option to explore many different destinies for each character.  

     Our script "Glasnost and the Guitarist" was derived from two happenings in history-- the institution of the Gulags and the opening of Russia known as Glasnost.  The attitude of Pavel towards this new Rock n' Roll music shifts from one of apprehension to an attitude of reverie.  He learns to open his heart to foreign things, much like his Mother Russia is doing with foreign influences.  We tried to balance out historical story with the right amount of fact and fiction while taking artistic liberty of the portrayal of events to make the past our own.    This customization of the past teaches us that history is subjective and can viewed differently depending on one's station in life.