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Cinema and theater have always been two contrasting methods in displaying art. Each medium has its own backing as there are advantages in using one over the other. As technology progressed, film became more accessible and easier to produce, making it more popular with people of recent generations. Cinema depends on the camera perspective and editing of the film, meaning that film is basically “limitless” as editors can add countless special effects to improve the film overall, rather than put all of the attention on the actors. In her essay, “Styles of Radical Will, filmmaker Susan Sontag, notes that “because camera can be used to project a relatively, passive, unselective kind of vision- as well as the highly selective (“edited”) vision generally associated with movies- cinema is a medium as well as an art, in the sense that it can encapsulate any of the performing arts and render it in a film transcription.” She also states that “because one can make a movie of a play but not a play of a movie, cinema had an early but fortuitous connection with the stage,” for cinema was able to profit off its ability to transform theater into the filmmaker’s own representation. …show more content…
Because these actors are the focal point of the show, it is important that they form a warm relationship with the audience to draw in their attention. Theater also takes great pride in the backdrop or setting of the play, as only one backdrop is used during a play, but may be modified during the performance. Theater’s reliance on these two factors attribute to its appeal to “the class society” (Sontag 103). Beauty and the Beast is better as a film because Disney’s animation accentuates the effects that magic had on the Beast on his life and his servants, and highlights the acute details in the
One can gather that socialism was on the rise and supported by many of the working class. From the co-op in The Crime of Monsieur Lange to the Communist party’s support of Madame Nozière, public opinion was shifting away from supporting a patriarchal society. What was once taboo became more popular topics of discussion, such as the pornography in Baptiste’s possession, Estelle’s miscarriage of Batala’s child, fathers taking their daughters’ innocence, and ousting men of unnecessary power. A film, while not necessarily factual, focuses on culture and values. Cinema is an art form that reflects what the directors and actors, and by extension, the general public, believe.
The Dream Girls film is a wonderful musical drama, yet merely watching the movie does not deliver the impact that ‘seeing’ the movie can. Evaluating elements of their construction and bringing together an effective message. While watching a movie is good, being able to critique film assists you to not just watch but to ‘see’ the movie; because it makes messages clearer, it inhibits social interaction, and it brings deeper understanding of a movie. In this critical analysis I will show the reasons that the elements of film making are critical in receiving the story or message being conveyed.
Even more difficult than defining art is coming to an agreement on what constitutes art. Along this extensive history of debate came the consideration of whether film is art. Films were not considered an art form and had not been seriously debated until film theorist Rudolf Arnheim challenged what art could be with his theory. Arnheim, who claims that the more a film differs from reality the more it should be considered art, would certainly argue that a film like Black Swan (Aronofsky, 2010) is art in that it significantly displaces the viewer from their lived reality. He rejects the “assertion that film is nothing but the feeble mechanical reproduction of real life” (“Film Theory and Criticism” 228), instead postulating that human perspective and choices should be involved in the process of making a film to meaningfully shape elements of our lived experience.
Rascaroli, Laura. "The Essay Film: Problems, Definitions, Textual Commitments." Framework: The Journal of Cinema and Media 49.2 (2008): 24-47. JSTOR. Web. 08 May 2014.
... movie stars like royalty or mythical gods and goddesses, viewing the drama between great archetypal characters in a personal psychic realm. By considering the statements made and their societal impact from a Marxist perspective, Benjamin’s method is highly effective, as it does not simply consider art in terms of pure aesthetics anymore, but considers art’s place in a society capable of mechanically reproducing and endlessly duplicating film, photography, and digital art. His qualm with losing the aura and mystique of an original work is negated by the cult of movie stars, the adoration of fame, the incorporation of soundtracks which embody a particular time period, cinematographic allusions, and time-capsule-like qualities of a film such as Basquiat, a 90s tribute to the 80s, produced both as a part of and resulting from the art movements and trends it addresses.
Since the creation of films, their main goal was to appeal to mass audiences. However, once, the viewer looks past the appearance of films, the viewer realizes that the all-important purpose of films is to serve as a bridge connecting countries, cultures, and languages. This is because if you compare any two films that are from a foreign country or spoken in another language, there is the possibility of a connection between the two because of the fact that they have a universally understanding or interpretation. This is true for the French New Wave films; Contempt and Breathless directed by Jean-Luc Godard, and contemporary Indian films; Earth and Water directed by Deepa Mehta. All four films portray an individual’s role in society using sound and editing.
" Cinema and the Nation. Ed. Mette Hjort and Scott Mackenzie. New York City, NY: Routledge, 2000. 260-277.
My work proposes a broader view of the theatre-film interface, one that relies on intertextuality as its interpretive method. I believe it is valuable-both pedagogically and theoretically-to ask broad questions about the aesthetic, narrative, and ideological exchanges between the history of theatre and contemporary film and television. For example, this paper will study how the "Chinese Restaurant" episode of the sitcom, Seinfeld, intertextually reworks Samuel Beckett's modernist play, Waiting for Godot. In each text, characters encounter an existential plight as they are forced to wait interminably, and thus confront their powerlessness at the hands of larger social forces. As a pedagogical matter, this connection encourages the students to see academic culture in the guise of having to read Beckett's play for my course, not as foreign and alienating, but instead as continuous with their understanding of leisure activities like watching sitcoms. As a theoretical matter, this intertextual connection allows important ideological matters to come into bold relie...
Turner, Graeme. Film as a Social Practice. 3rd ed. of the year. London: Routledge, 1999.
The postmodern cinema emerged in the 80s and 90s as a powerfully creative force in Hollywood film-making, helping to form the historic convergence of technology, media culture and consumerism. Departing from the modernist cultural tradition grounded in the faith in historical progress, the norms of industrial society and the Enlightenment, the postmodern film is defined by its disjointed narratives, images of chaos, random violence, a dark view of the human state, death of the hero and the emphasis on technique over content. The postmodernist film accomplishes that by acquiring forms and styles from the traditional methods and mixing them together or decorating them. Thus, the postmodern film challenges the “modern” and the modernist cinema along with its inclinations. It also attempts to transform the mainstream conventions of characterization, narrative and suppresses the audience suspension of disbelief. The postmodern cinema often rejects modernist conventions by manipulating and maneuvering with conventions such as space, time and story-telling. Furthermore, it rejects the traditional “grand-narratives” and totalizing forms such as war, history, love and utopian visions of reality. Instead, it is heavily aimed to create constructed fictions and subjective idealisms.
During the course of this essay it is my intention to discuss the differences between Classical Hollywood and post-Classical Hollywood. Although these terms refer to theoretical movements of which they are not definitive it is my goal to show that they are applicable in a broad way to a cinema tradition that dominated Hollywood production between 1916 and 1960 and which also pervaded Western Mainstream Cinema (Classical Hollywood or Classic Narrative Cinema) and to the movement and changes that came about following this time period (Post-Classical or New Hollywood). I intend to do this by first analysing and defining aspects of Classical Hollywood and having done that, examining post classical at which time the relationship between them will become evident. It is my intention to reference films from both movements and also published texts relative to the subject matter. In order to illustrate the structures involved I will be writing about the subjects of genre and genre transformation, the representation of gender, postmodernism and the relationship between style, form and content.
“The theatre was created to tell people the truth about life and the social situation,” says Stella Adler. Theater is unique and intriguing because it blends literary and visual arts to tell a story. Before Theater 10, I viewed theater on the surface level: cheesy plot lines with dramatic scenarios for entertainment purposes. Throughout the course, I have learned what it means to appreciate theater, such as understanding Brechtian and Chinese theatre; however, I believe understanding theater’s ability to convey crucial historical and social messages, such as in the production of RENT, is more relevant and important for theater appreciation.
‘Then came the films’; writes the German cultural theorist Walter Benjamin, evoking the arrival of a powerful new art form at the end of 19th century. By this statement, he tried to explain that films were not just another visual medium, but it has a clear differentiation from all previous mediums of visual culture.
“Theatre makes us think about power and the way our society works and it does this with a clear purpose, to make a change.”
Nevertheless, the question at hand is whether theatre will have a role in the society of the future, where cinema, digital television, and computers will continue to expand and grow. The answer to this question is yes. Heading into the 21st century, theatre will only be a fraction in a solid media industry. However, despite all the excitement technology brings with it, they will never replace theatre because it has something that can not be recreated or offered anywhere else. The cinema and its larger than life world appeals as an affordable alternative. Digital television provides digital interaction between the viewer and the producer. Theatre on the other hand, and its contents may take on a larger dimension, but we receive it directly in flesh and blood – one to one. The magical atmosphere between an actor and spectator who are constantly aware of each other and the theatre’s level of engagement is fundamentally more human and far more intimate.