Timothy Reckart is an animator and filmmaker, now in cinemas with his first feature film The Star. His short film Head Over Heels (2012), was developed as graduation work at London National Film and Television School: screened at Cannes Film Festival, it won over thirty international awards and was nominated as Best Animated Short at the 2013 Academy Awards.
At first glance, this stop-motion short film seems to follow a well-known pattern: it takes off from a surreal premise, then proceeds to explore all of its possible implications. But there’s more.
What really makes for an engaging experience is its stunning character development, which cleverly avoids the traps of mainstream romanticism. The elderly couple depicted in the movie is facing a daily routine made of mutual intolerance and little, rude acts of spite, at a time when any affection seems to be lost; with striking sensitivity, Reckart weaves a small parable on the glaciations every love story may inevitably go through.
Yet every crisis has two faces, being both destructive and fertile, and it can turn out to be a chance to start over.
In the director’s own words,
when two people are in love, it’s not this perfect machinery that you see in a Hollywood film, the moments don’t fall into place, you continuously have to make an effort and adjust […]. They’re different people and they constantly have to renew the effort to stay together. And actually it’s the differences and the difficulties that provide them opportunities to show love for each other.
Step right up! A new batch of weird news from around the world, amazing stories and curious facts to get wise with your friends! Guaranteed to break the ice at parties!
Have you seen those adorable and lovely fruit bats? How would you like to own a pet bat, making all those funny expressions as you feed him a piece of watermelon or banana? In this eye-opening article a bat expert explains all the reasons why keeping these mammals as domestic pets is actually a terrible idea.
There are not just ethical reasons (you would practically ruin their existence) or economic reasons (keeping them healthy would cost you way more than you can imagine); the big surprise here is that, despite those charming OMG-it’s-so-cuuute little faces, bats — how should I put it — are not exactly good-mannered.
As they hang upside down, they rub their own urine all over their body, in order to stink appropriately. They defecate constantly. And most of all, they engage in sex all the time — straight, homosexual, vaginal, oral and anal sex, you name it. If you keep them alone, males will engage in stubborn auto-fellatio. They will try and hump you, too.
And if you still think ‘Well, now, how bad can that be’, let me remind you that we’re talking about this.
Next time your friend posts a video of cuddly bats, go ahead and link this pic. You’re welcome.
Sex + animals, always good fun. Take for example the spider Latrodectus: after mating, the male voluntarily offers himself in sacrifice to be eaten by his female partner, to benefit their offspring. And he’s not the only animal to understand the evolutionary advantages of cannibalism.
Since we’re talking books, have you already invested your $3 for The Illustrati Archives 2012-2016? Thirty Bizzarro Bazar articles in kindle format, and the satisfaction of supporting this blog, keeping it free as it is and always will be. Ok, end of the commercial break.
Under a monastery in Rennes, France, more than 1.380 bodies have been found, dating from 14th to 18th Century. One of them belonged to noblewoman Louise de Quengo, Lady of Brefeillac; along with her corpse, in the casket, was found her husband’s heart, sealed in a lead lock box. The research on these burials, recently published, could revolutionize all we know about mummification during the Renaissance.
While we’re on the subject, here’s a great article on some of the least known mummies in Italy: the Mosampolo mummies (Italian language).
Regarding a part of the Italian patrimony that seldom comes under the spotlight, BBC Culture issued a good post on the Catacombs of Saint Gaudiosus in Naples, where frescoes show a sort of danse macabre but with an unsettling ‘twist’: the holes that can be seen where a figure’s face should be, originally harbored essicated heads and real skulls.
Now for a change of scenario. Imagine a sort of Blade Runner future: a huge billboard, the incredible size of 1 km², is orbiting around the Earth, brightening the night with its eletric colored lights, like a second moon, advertising some carbonated drink or the last shampoo. We managed to avoid all this for the time being, but that isn’t to say that someone hasn’t already thought of doing it. Here’s the Wiki page on space advertising.
Since we are talking about space, a wonderful piece The Coming Amnesia speculates about a future in which the galaxies will be so far from each other that they will no longer be visible through any kind of telescope. This means that the inhabitants of the future will think the only existing galaxy is their own, and will never come to theorize something like the Big Bang. But wait a second: what if something like that had already happened? What if some fundamental detail, essential to the understanding of the nature of cosmos, had already, forever disappeared, preventing us from seeing the whole picture?
To intuitively teach what counterpoint is, Berkeley programmer Stephen Malinowski creates graphics where distinct melodic lines have different colors. And even without knowing anything about music, the astounding complexity of a Bach organ fugue becomes suddenly clear:
In closing, I advise you to take 10 minutes off to immerse yourself in the fantastic and poetic atmosphere of Goutte d’Or, a French-Danish stop-motion short directed by Christophe Peladan. The director of this ironic story of undead pirates, well aware he cannot compete with Caribbean blockbusters, makes a virtue of necessity and allows himself some very French, risqué malice.
We all know how hard it is for talent to emerge in the art field. That is why from time to time, in my own small way, I have tried to give voice to young promising artists; some of them went on with their careers with excellent results, as did Fulvio Risuleo whose work I wrote about and who then won the first prize of the “Semaine de la Critique” at Cannes Film Festival.
I say this not to brag about my farsightedness, but in the secret hope that Bizzarro Bazar might turn out to be bringing good luck also in the future: today I would like to present you with a curious Italian stop-motion short film which in my view is a true little gem.
Entitled Adam and Eve Raised Cain, it was written, directed, animated and edited by Francesco Erba, born in 1986, from Bergamo.
Before discussing the short with his author, I advise you to take some 20 minutes off and let yourself drift into the fark, disturbing atmosphere of this little film.
The short film starts off with a declaration of love to Sci-Fi B-movies from the Fifties (Jack Arnold, Roger Corman, Bert I. Gordon and their giant radioactive monsters), and goes on to pay homage even to the father of fantasy in motion pictures, Georges Méliès.
But the true references here are to horror and science fiction film directors from the Eighties, Carpenter, Hooper or Cronenberg. These nods are perfectly inserted in their context (an all too rare occurrence these days): the main character’s passion for monster movies, for instance, becomes a pivotal dramatic element in a scene where the child’s toys are sold, a psychologically scarring moment for little Albert.
Any citationism, even when done with a purpose, entails the risk of breaking the spectator’s identification, projecting the public “outside” of the film, and lessening its emotional impact. It could be because of the visceral and painful nature of the themes addressed in this short, but Francesco Erba succeeds in the task of creating an even stronger connection with his character: it’s as if, when observed through the filter of the American movies the 80’s generation grew up with, Albert’s trauma became more recognizable, more humane – despite his rough stop-motion puppet appearance.
Since he was a child, Francesco has been living and breathing cinema. How could he tell a tale of fear and love, if not by going back to those films which frightened him or made him fall in love?
This, in my opinion, is the admirable subtlety of Adam and Eve Raised Cain, a sensitivity which many narratives of nostalgia lack.
Behind the animated film facade, behind the entertainment, Erba is depicting a world of solitude and mental cages. And whenever he relies on some vintage stylistic elements, he’s not throwing them to his audience like peanuts just to stimulate some cinephile pavlovian response: he is using them because, to him, they still represent the best (maybe theonly) way to really tell us about the wounds and anguish tormenting his character, both a victim and a perpetrator.
I asked Francesco Erba a few questions about his work.
How was this project born, and how did you manage to make it happen?
The concept for Adam and Eve was one of many sitting in my “Ideas” folder, on my laptop. After spending much time working with and for others, I decided it was time to shoot something new for myself. Sifting through the folder (and discarding all million-budget ideas!), the one that was left was a live-action version of Adam and Eve.
I started working on it, inserting new elements and focusing on the structure until I realized what I was really trying to tell: my film was about imprisonment, in all its possible meanings.
Once the script was completed, it started to dawn on me that this film could – should – be realized in stop motion: enclosing some puppets in a 1.5x1m box would cartainly take this idea of “imprisonment” to the extreme.
I knew all too well that to shoot this film in stop motion, as I had it layed out and with the resources at hand, it would take at least 2 years of work. I had to prepare a complete storyboard, character studies and preliminary drawings, set and prop construction, sculpting and mold making, motion tests, all leading up to several weeks of shooting in a dark room. And then the digital effects, and compositing the live actors’ eyes on the latex puppets, a process that had to be done frame by frame…
I mustered up all my masochism, started filming, and in the end I discovered I was even too optimistic. It took nearly three and a half years to complete the short movie!
Was the choice of stop motion limiting or did it give you more freedom? Which challenges were the most tough in producing the film?
Stop motion, which I do not consider just an animation technique, but THE animation technique, has an unquestionable charm which transcends time and technological innovations. But it can also be a real bitch!
If on one hand it allows full artistic freedom even on a tight budget, on the other it is certainly demanding in shooting time, shooting process, scenic design (sometimes down to miniaturization). Every aspect needs to be considered in advance, carefully calculated and measured, and you very often have to use your ingenuity to bypass problems: if I cannot move my camera, then I need to build a slider rig, and so on.
All these limitations, I think, really disappear when looking at the final result, at what you can create with this incredible technique. Take for example the movies produced by Laika today: they teach us that stop motion, although very old and almost the same age of cinema itself, has no limits other than those dictated by budget or creativity.
Adam and Eve seems to tap into the current vein of nostalgia for the 80’s (Super 8, Stranger Things, the San Junipero episode from Black Mirror, etc.). Did any film in particular inspire you? Is there some director’s work you had in mind while writing the script?
The short was filmed back in 2011, before this new wave of nostalgia for the cinema of the 80’s and 90’s (at least I chose to put it online at the right time!). Inevitably, it ended up containing many elements from the films I grew up with, which are now part of my DNA; these are references I cannot leave out of consideration.
Actually when you think about it, even those cinematic references coming from my imprinting are enclosed, like the rest of the story, in a chinese box system. Besides the cinema from the 80’s and 90’s, I chose to include some references to the films those very directors took inspiration from and sometimes plagiarised, namely monster movies from the 50’s. Taking it to the extreme, as I did with every aspect of the short, I went even further, paying homage to Méliès himself.
Sometimes directors get asked to summarize in few words the style they’re aiming for. My answer, right from the start, was: “thinkRob Zombie doing stop-motion animation”. A coarse, wicked, sharp and sometimes repulsive style, which had to be recognizable in each aspect of the film.
But ofcourse I’m semplifying. If I think back to all the directors who inspired me, it might look like a meaningless list, and yet in Adam and Eve‘s world of opposites and extremes they make perfect sense to me: Carpenter, Cronenberg, Jackson, Spielberg, Selick, Park Chan-wook, Harryhausen, Quay, Svankmajer, Peter Lord and Aardman, Laika… they all influenced in a creative way the approach I chose for this short film, and its genesis.
The film shows extremely adult themes: phobia, alienation, family violence, unwanted pregnancy, despair. Yet all this is filtered through obvious irony: the handcrafted animation and the homages to the imaginary of American cinema make the film a “second level” experience. I personally find this ambiguity to be one of the strenghts of the project. But in your intent, should Adam and Eve be seen as pure entertainment, or taken more seriously?
This is one aspect of the “research” which I very humbly try to carry on with my work. One of he constants that can be found in everything I’ve done until now, from short films to music videos, from a pilot for a children TV show to the feature film I’m working on, is a search for the limit and the balance between two opposite extremes.
Using stop motion (which is often regarded as a technique for “children movies”) to tell an adult story, making an adult film about imprisonment, alienation and phobias with latex puppets, this is already a strong combination. To “cage” a real actor’s eyes inside the puppet, thus closing him within these narrow limits, to me is a further exaggeration of this concept. If you then imagine myself, the animator, stuck in strange positions and “prisoner” of a small dark room, the narrative gets really dizzying!
And what about the entertainment? Well, I’m not one of those who think cinema has the power to save the world, but it certainly makes it a little better. To me, films should not try to give answers, just to ask questions and create emotions. It you’re looking for important answers, you’d better get a ticket for the museum, rather than for the movie theatre.
According to this philosphy, Adam and Eve is of course to be taken as a visual experience and not just as an artistic research: I think the scenes in which I “physically” enter the main character’s brain to show his past. make it clear that it’s also meant to be a product of pure entertainment.
This short film must have been quite a training ground. Will you continue with animation? What are your future projects?
I am finishing my first live action feature film: here my personal research has evolved even further, as my movie is narratively and stylistically composed of an investigative report, a mockumentary and a more “traditional” film.
In the last few months I have been working on a TV animated puppet series for 5/6-years-old children, a project I very much believe in, and which gave me the opportunity to experiment with a different kind of animation.
As for stop motion, its “call” is very strong, despite the huge sacrifices that Adam and Eve demanded. One day I would love to be able to film my peculiar horror version of Peter Pan, or another small short film on Tesla and Edison.
A director’s work is often based on human interaction and mediation… I confess I sometimes miss being alone in my little dark room, moving my puppet’s head frame after frame!
What will we feel in the moment of death?
What will come after the initial, inevitable fear?
Shall we sense a strange familiarity with the extreme, simultaneous relaxation of every muscle?
Will the ultimate abandonment remind us of the ancient, primitive annihilation we experience during an orgasm?
Following Epicurus’ famous reasoning (which is, by the way, philosophically and ethically debatable), we should not even worry about such things because when death is present, we are not, and viceversa.
Unknowability of death: as is often said, “no one ever came back” to tell us what lies on the other side. Despite this idea, religious traditions have often described in detail the various phases the soul is bound to go through, once it has stepped over the invisible threshold.
Through the centuries, this has led to the writing of actual handbooks explaining the best way to day.
Western Ars moriendi focused on the moments right before death, while in the East the stress was more on what came after it. But eventually most spiritual philosophies share the fear that the passage might entail some concrete dangers for the spirit of the dying person: demons and visions will try to divert the soul’s attention from the correct path.
In death, one can get lost.
One of the intuitions I find most interesting can be found in Part II of the Bardo Thodol:
O nobly-born, when thy body and mind were separating, thou must have experienced a glimpse of the Pure Truth, subtle, sparkling, bright, dazzling, glorious, and radiantly awesome, in appearance like a mirage moving across a landscape in spring-time in one continuous stream of vibrations. Be not daunted thereby, nor terrified, nor awed. That is the radiance of thine own true nature. Recognize it. From the midst of that radiance, the natural sound of Reality, reverberating like a thousand thunders simultaneously sounding, will come. That is the natural sound of thine own real self. Be not daunted thereby, nor terrified, nor awed. […] Since thou hast not a material body of flesh and blood, whatever may come — sounds, lights, or rays — are, all three, unable to harm thee: thou art incapable of dying. It is quite sufficient for thee to know that these apparitions are thine own thought-forms.
It seems to me that this idea, although described in the book in a figurative way, might in a sense resist even to a skeptical, seular gaze. If stripped of its buddhist symbolic-shamanic apparatus, it looks almost like an “objective” observation: death is essentially that natural state from which we took shape and to which we will return. Whatever we shall experience after death — if we are going to experience anything, be it little or much — is ultimately all there is to understand. In poetic terms, it is our own true face, the bottom of things, our intimate reality.
In 1978 Indian animator Ishu Patel, fascinated by these questions, decided to put into images his personal view of what lies beyond. His award-winning short movie Afterlife still offers one of the most suggestive allegorical representations of death as a voyage: a psychedelic trip, first and foremost, but also a moment of essential clarity. The consciousness, upon leaving the body, is confronted with archetypical, shape-shifting figures, and enters a non-place of the mind where nothing is certain and yet everything speaks an instantly recognizable language.
Patel’s artistic and fantastic representation depicts death as a moment when one’s whole life is reviewed, when we will be given a glimpse of the mystery of existence. A beautiful idea, albeit a bit too comforting.
Patel declared to have taken inspiration from Eastern mythologies and from near-death experience accounts (NDE), and this latter detail poses a further question: even supposing that in the moment of death we could witness similar visions, wouldn’t they actually be a mere illusion?
Of course, science tells us that NDE are perfectly coherent with the degenerative neurological processes the brain undergoes when it’s dying. Just like we are now aware of the psychophysical causes of mystic ecstasy, of auto-hypnotic states induced by repeating mantras or prayers, of visions aroused by prolonged fasting or by ingestion of psychoactive substances which are used in many shamanic rituals, etc.
But the physiological explanation of these alteration in consciousness does not undermine their symbolic force.
The sublime beauty of hallucinations lies in the fact that it does not really matter if they’re true or not; what is relevant is the meaning we bestow upon them.
Maybe, after all, only one thing can be really asserted: death still remains a white canvas. It’s up to us what we project on its blank screen. Afterlife does just that, with the enigmatic lightness of a dance; it is a touching, awe-inspiring ride to the center of all things.
Lost Property (2014) is a short movie directed by Åsa Lucander, a London-based Finnish illustrator.
It tells the surreal story of an old lady who enters the Lost Property Office every day, eager to retrieve something she has lost; but, for some reason, the office worker doesn’t seem to be able to find the stuff the woman is looking for.
Dealing with the theme of loss, this poetic short delicately leads us towards an unexpected, touching conclusion.
Jan Švankmajer secured his place in the pantheon of animation, and is now rightfully celebrated as one of the greatest innovators in the art of stop motion. Since the 60s, his work influenced countless directors, from Brothers Quay to Terry Gilliam, from Henry Selick to Tim Burton and, in Italy, Stefano Bessoni.
If you are still not familiar with Švankmajer’s works, it is never too late. This post is a very brief introduction to the surreal inventions of an extraordinary author.
His many short films and six feature-lenght movies (the best known being a macabre adaptation of Alice) build a pareticularly dark and unsettling view of the world, where animate objects seem to often fight each other to death and, on the other hand, human beings have bodies capable of sudden, uncanny transformations; there is no certainty, in this tragic and mocking universe, no real hope.
Below you can watch the second episode of Dimensions of dialogue (Možnosti dialogu, 1982), a short film divided in three sections. Erotic desire, with its animal-like poetry, gives birth to something that none of the two lovers had envisioned: an unwanted feeling, perhaps, which demands attention and care. The cruelty exploding in the second part is the bitter twist in human relationships, the pain we sometimes inflict to each other. And the abstract quality of the scene makes it a universal symbol, as if this wasn’t simply the story of a woman and a man, but any couple’s inevitable curve trend.
Food and the act of eating, in Švankmajer’s works, play a fundamental role. Like sex and evacuation, it is what reminds us that we are beasts. The director makes use of this in a satyrical way, to depict a humanity in the grip of brutal instincts, beyond class differences and any superstructure. The short film Food (Jídlo, 1992) is once again devided in three episodes; in the middle section, Lunch, the two dining companions know no dimension other than excruciating hunger. But their social class is different, and in the end the bourgeois business man, with a sly trick, will overcome the vagabond.
The cynicism of the animator from Prague especially arises in his stunning Meat Love (Zamilované maso, 1988), an ironic take on the concepts of vanitas and memento mori.
Even today, aged 81, Švankmajer has no intention to retire, and keeps on working tirelessly. His next feature film, Insects (Hmyz), is due to be released next year.
On the day his sister, a med student at Chicago’s Northwestern University, had to perform her first autopsy, Jonah Ansell wrote a little whimsical poem to lighten her mood and celebrate that important moment on her path to becoming a doctor.
“My sister successfully cut open her cadaver. I successfully moved onto other projects. A year passed. But something in the poem kept prying me back to it. Beneath the rhyme that tickled the ear lurked a text that tackled a truth“, he recalls.
That is the genesis of Cadaver (2013), an animated award-winning short movie, longlisted for the Academy Awards and featuring the voices of great actors Christopher Lloyd and Kathy Bates. It’s a humorous, melancholic story with a peculiar charm: a man, convinced that love is stronger than death, is ready for a desperate quest to offer his heart to the most important person. But several revelations await, because in death one may discover things he ignored in life… and even a happy ending could really hide new painful illusions.
That is why Jonah Ansell is willing to share his work “with anyone who has had their heart broken – and with anyone who has broken a heart. It is a story for the hopeful romantics. It is a story for the harshest cynics“.
Nel 2001, i due registi tedeschi Stefan Prehn e Jörg Wagner firmano il cortometraggio Staplerfahrer Klaus.
Si tratta di una gustosissima e scorretta parodia dei video per la prevenzione degli incidenti sul lavoro, quelli per intenderci che dovrebbero ammonire gli operai dei rischi che corrono quando non rispettano le norme di sicurezza. Ovviamente quello che comincia come un classico filmato aziendale si trasforma ben presto in una sarabanda splatter, scatenata e cartoonesca.
Le disavventure di Klaus sul suo muletto sono divertenti, non c’è dubbio. Eppure se pensate che il corto sia un po’ troppo sopra le righe, aspettate di vedere i prossimi due video: perché qui l’effetto è pressoché simile, ma l’umorismo totalmente involontario.
Entra in scena la ERI Safety Videos, una società di produzione video che ha sede a Lexington, in South Carolina. Specializzata da 25 anni negli spot sulla sicurezza, all’epoca di internet è diventata a suo modo famosa per la qualità grandguignolesca e trash dei suoi filmati: una sequela di incidenti mortali, mutilazioni e catastrofi. Se Prehn e Wagner nel loro corto giocavano sull’idea di mostrare in dettaglio le conseguenze raccapriccianti degli incidenti (cosa che normalmente i safety video suggeriscono soltanto), i video della ERI fanno un passo oltre. Sembrano già, cioè, delle parodie: vorrebbero spaventare e scioccare lo spettatore, ma il massacro è talmente insistito e compiaciuto che l’unica reazione naturale è la risata.
Attenzione, perché le cose peggiorano ulteriormente in quest’ultimo filmato, sempre ad opera di ERI Safety Videos. Qui la consueta carneficina è sottolineata da una canzone, Think About This, appositamente composta e arrangiata per l’occasione. Dire che il brano in questione aggiunge un ulteriore livello di orrore è un eufemismo. E, meraviglia delle meraviglie, potete canticchiarla anche voi in stile karaoke, grazie al testo in sovrimpressione. Si sfiora il capolavoro.
Dopo aver visto questi video, emerge luminosa una sacrosanta morale: non bisogna mai, MAI andare a lavorare, gente.
“Per un certo tempo, mentre lo si crede perfettamente inerte, il nostro cadavere si anima, si esprime e si agita in un ultimo balletto macabro. I numerosi spasmi che scuotono il nostro corpo sono soltanto movimenti erratici oppure fanno eco al vortice e al tumulto della nostra vita passata?“
Questo il dubbio che serpeggia fra le evocative immagini del cortometraggio di Pedro Pires Danse Macabre (2008), realizzato in sinergia con il celebre attore e regista Robert Lepage. Un gorgo di visioni poetiche, dalla delicatezza al tempo stesso sublime e agghiacciante, ci offrono una diversa prospettiva sulla soggettività della morte – come se il momento del passaggio fosse molto più di un semplice spegnersi delle funzioni vitali.
Ma lo sguardo del regista non è consolatorio, né vuole indorare la pillola: non v’è traccia di ironia in questo concentrarsi sul corpo, non c’è una luce eterna ad accoglierlo in fondo al tunnel, ma soltanto le acque più tenebrose e profonde. Le sgradevoli fasi autoptiche si trasformano (nella mente del cadavere?) in un’ultima, disperata danza.
Il tentativo dei Pires è quello di immaginare questa estrema e incomunicabile percezione alterata della realtà. E il risultato è di una bellezza sorprendente.