Monday, June 25, 2018

The Ruins as Tree Horror: or When Humans Exploit the Natural Environment

Tree horror driven by human exploitation
of the natural environment



Set in and around a secret Mayan temple, The Ruins primarily cautions against disturbing ancient ruins, applying a standard horror film motif. But the juxtaposition of vacationing Westerners with native Mayans protecting and, when necessary, quarantining the site introduces a potentially environmental message: colonizers who exploit the environment and its indigenous populations may face dire consequences in the eco-horror film. As an adaptation of screenwriter Scott Smith’s novel, it may also draw on contemporary environmental concerns. Entertainment Weekly’s G. Flynn asserts, 
"Smith has tapped into our anxieties about global warming, lethal weather, supergerms—our collective fear that nature is finally fighting back—and given us a decidedly organic nightmare." 
The Ruins also taps into some of the same fears Carter Soles (2014) broaches in his study of slasher films: “fears of environmental collapse, dwindling natural resources, and reprisals for their structural mistreatment of the working poor” (pg. 235). The focus on plant horror in The Ruins provides a way to globalize this fear.

The opening of The Ruins establishes a colonizer/colonized binary and introduces the film’s genre. Vines grow toward and grab a frantic woman as she cries beneath the ruins. A camera pan reveals the rainforest setting of the film. This greenery is broken by a poolside setting where students Jeff (Jonathan Tucker), Amy (Jena Malone), Stacy (Laura Ramsey), and Eric (Shawn Ashmore) celebrate spring break. A lost earring connects the American students with German tourist Mathias (Joe Anderson) and the ruins that open the film. Mathias invites them to join him and friend Dimitri (Dimitri Baveas) for a trek to this secret temple and, craving adventure, the four students agree. Their journey accelerates eco-conflicts that plant horror and its indigenous allies resolve.

The film first highlights how these students are colonizers unable to respond to the Mayans’ attempt to warn them about the deadly vines protecting the temple. Once the students make contact with the vines, Mayans surround them, halting their escape from the quarantined zone. The rest of the film focuses on these five students’ desperate and hopeless attempts to survive attacks from the Mayans and the sentient vines protecting the sacred ruins. Mathias is the first to go after breaking his back in the same pit where the woman in the film’s opening lost her life. Even though Jeff amputates his paralyzed legs when vines penetrate them, the monstrous plants consume Mathias. Stacy is next, when she drops into the pit and punctures her leg, which also becomes infected with vines. In agony, Stacy kills Eric and herself as if offering her body to the vines. During an escape attempt, the Mayans shoot Jeff, but Amy reaches the jeep and drives off. Her escape seems doomed, however, since a final shot shows vines moving beneath her skin. Here the film suggests a sort of “reverse colonization,” as violated nature turns the tables by infiltrating human borders and re-establishing the dominance of the vegetal. The film ends with more vacationers from the resort reaching the temple, continuing the horror. 
Only the Mayan leader’s gun convinces the students they must climb the temple once they violate its vines.Vines infest Mathias’s legs after he falls into the temple’s pit.
Jeff amputates Mathias’s legs to halt the vines invasion.Stacy and Amy enter the vine-infested pit.
Stacy and Amy hear the vines mimicking their cellphone ring tones in the pit.Infected by the vines, Stacy tries to cut them out, wounding and ultimately killing herself in the process.
In The Ruins the rainforest and its indigenous inhabitants thwart the American and European students seeking to exploit them. In a symbolic gesture toward retribution, the film shows us what might happen if natre fought back against human oppressors who are unwilling to join the indigenous Mayans and become part of a biotic community. Instead, they have adopted an economic approach that encourages fair use politics that call for the exploitation of resources for human gain. The United Nations Environment Programme (UNEP 2015) highlights a few of the ways tourists exploit the environment, including commodification of cultural traditions and economic inequality. The tourists in The Ruins first highlight economic inequality in the typical resort area. When they choose to violate Mayan traditions, however, these spring-breakers ignite environmental disaster.

In reality, rainforest depletion has risen dramatically in the last year. A Rainforest Rescue (2015) campaign to save Mexican rainforests Los Chimalapas, home of the indigenous Zoque people, declares that after “a long history of defending their forest and its biodiversity against outsiders,” the Zoque are losing ground to “loggers and cattle ranchers [who] are crowding in while politicians turn a blind eye.” This degradation affects the world’s largest rainforests in Mexico and Central and South America, a subject explored more effectively in documentaries such as Alma (2011)and Green (2012). Although some of the colonizers have changed, exploitation of indigenous people and the natural world continues. In The Ruins, plants and the people they sustain fight back.

Sunday, June 17, 2018

A Clockwork Green Conference



A CLOCKWORK GREEN: ECOMEDIA IN THE ANTHROPOCENE: AN ASLE-SPONSORED, NEARLY CARBON-NEUTRAL SYMPOSIUM

A. OPENING TALKS

Alexa Weik von Mossner is Associate Professor of American Studies at the University of Klagenfurt in Austria. She worked for several years in the German film and television industry as production manager, assistant producer, and later scriptwriter before earning her PhD in Literature at the University of California, San Diego in 2008. Her current research explores the theoretical intersections of cognitive cultural studies and ecocriticism with a special focus on affect and emotion. She is the author of Cosmopolitan Minds: Literature, Emotion, and the Transnational Imagination (U of Texas P, 2014), the editor of Moving Environments: Affect, Emotion, Ecology, and Film (Wilfrid Laurier UP, 2014), and the co-editor of The Anticipation of Catastrophe: Environmental Risk in North American Literature and Culture (with Sylvia Mayer, Winter 2014). Her most recent book, Affective Ecologies: Empathy, Emotion, and Environmental Narrative, was published by the Ohio State University Press in 2017.

Sean Cubitt is Professor of Film and Television at Goldsmiths, University of London and Honorary Professorial Fellow of the University of Melbourne. His publications include Timeshift: On Video Culture (Routledge, 1991), Videography: Video Media as Art and Culture (Palgrave, 1993), Digital Aesthetics (Sage, 1998), Simulation and Social Theory (SAGE, 2001), The Cinema Effect (MIT Press, 2004), EcoMedia (Rodopi, 2005), The Practice of Light: A Genealogy of Visual Technology from Prints to Pixels (MIT Press, 2014) and Finite Media: Environmental Implications of Digital Technologies (Duke University Press, 2017). Series editor for Leonardo Books at MIT Press, his research focuses on the history and philosophy of media, political aesthetics, media art history and ecocriticism.

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B. PANELS

(To view talks and Q&A sessions, click on the panel title. Select the speaker’s name for abstract.)

1. Ecohorror on and off the Screen

H(it)ler came from the Swamp: Bayou ‘Hicks,’ Ecohorror, and the Rise of Facism in America, Sara Crosby

Raw (2016): Ecohorror and Appetite in the Anthropocene, Kristen Angierski

A Monstrosity of Scales: The Shifting Spatiotemporalities and Anthropocentric Realities of Godzilla and Kong: Skull Island, Jeffrey Marchand

Spiraling Inward and Outward: Junji Ito’s Uzumaki and the Scope of Ecohorror, Christy Tidwell

2. Film and Location

The Urban Ecology of Jim Jarmusch’s Paterson, Caren Irr

Shooting Location, Cine-Hydrology, and The Revenant, Mario Trono

Wilderness and “Wilderpeople”: Ecotourist Adventures and the Marketing of Survival in Post-Colonial Film, Amelia Chaney

3. Global Politics & Narratives

Multi-Species in an Emergency: Reshaping rural communities after the Argentinean 2001 Crisis in Albertina Carri’s film La Rabia, Valeria Meiller

Still the Water: Tension Between Cinematic Animism and Post-Anthropocentrism in Global Eco Art Cinema, Graiwoot Chulphongsathorn

Nature as Mystical Refuge in Reha Erdem Films, Ekin Gündüz Özdemirci

4. Disaster, Catastrophe, & Crisis in SF

Beyond Dystopia, Apocalypse, and Techno-fantasy: Imagining Sustainability Transitions in Science Fiction Futures, Jeffrey Barber

Climatic Catastrophe and Ecocritical Awakening in Ship Breaker and The Water Wars, Saba Pirzadeh

Hollywood’s Lifeboat Ethics, Graig Uhlin

5. Speculation & Science

The Extinction-haunted Setting of The Monster that Challenged the World (1957), Bridgitte Barclay

Silent Running and the Metaphor of Spaceship Earth, Matthew Thompson

Chistianity, Climate Change, and Cinema, Everett Hamner

The Future is Wild: Speculative Evolution and the Post-Anthropocene, Anne Schmalstig

6. Race in Film and Fiction

Naturalizing White Supremacy in Low-Budget Shark Attack Movies, Carter Soles

White Flight from Planet Earth: Inverted Quarantine in Interstellar, Michelle Yates

Performative Deferral and Climate Justice in Parable of the Sower: The Opera, Michael Horka

7. Animal Studies

Dogs and Eco-Trauma: The Making of a Monster in White God, Robin Murray and Joe Heumann

“Neigh Way, Jose”: BoJack Horseman’s Rejection of Cute Animality, James Cochran

‘We Were Being Changed and Made Part of Their World’: Complicating the Human and Animal with Phase IV, Isaac Rooks

Wilderness and Cat Protagonists in Turkish, American, British, and Italian Movies of the Twentieth and Twenty-first Centuries, Fazila Derya Agis

8. Small Screen Ecomedia

Black Lodge Anthropocene: Twin Peaks Ecomedia, Andy Hageman

Give It Time: Reframing Place Through Slow TV, Amanda Hagood

9. Energy Politics

Green Hearts, Gray Hands: Rethinking Hydrocarbons in Contemporary Film and Ecocriticism, Bart Welling

Dynasty and #NoDAPL: The Messy Environmental Politics of 2010s Oil Soaps, Michaela Rife

Petro-modernity and Petro-temporality in Werner Herzog’s Lessons of Darkness, Kyle Sittig

Environmental Degradation and Re-greening: Ecomusicology study of the Niger Delta Region of Nigera, Olusegon Titus

10. Plants and the Nonhuman

To Instill a Love for Them: Plant Cinematography and Botanical Ethics, John Ryan

The Nonhuman Gazes Back: Ecological Potentials in Pixarvolts, Mother!, The Ornithology, and iAnimal, Inez Zhou

11. Ecomedia Pedagogy

Miyazaki, Seriously: What Would It Mean to Put Anime into the Teaching Canon of Ecomedia?, Anthony Lioi

Open Educational Resources and Ecomedia Pedagogy: Surveying the Landscape, Dan Platt

The Ecology of Media Objects: Teaching Ecomedia with the Ecomedia/sphere Heuristic, Antonio Lopez

12. Art Ecomedia

New Critical Realities: Indigenous Filmmaking in the Time of Climate Change, Lisa Bloom

Onscreen Pleasure and Off-screen Guilt, Erin Espelie

Coding Climate Change: Digital Aesthetics and the Legacy of Lucas Gusher, Lisa FitzGerald

13. Visualizing Ecomedia

World-Building: The Unnatural Geologies of Joyce Hinterding and David Haines, Susan Ballard

Ecodata — Ecomedia — Ecoaesthetics, or: Technologies of the Ecological After the Anthropocene, Yvonne Volkart, Rasa Smite, Aline Veillat

Performing Precariousness on Thin Ice: Ecomedia and the Arctic Climate Crisis, Senta Sanders

14. Social Media / New Media

Fly Fishing in the Digital Age: From “Eastern Rises” to #KeepEmWet, Cory Willard

Going Rogue: A Material Feminist Reading of AltUsNatParkService as Environmental Rhetoric and Ecomedia’s New Resistance Movement, Amy Propen

15. Ecomedia Concept and Theory

Inscriptive Energetics: Climate Change, Energy, Inscription, Nathaniel Otjen

Eco-sexual Imaginations of the Earth, Miriam Tola

16. Indigenous Lands and Visual Rhetoric in Ecomedia I (pre-formed by the Indigenous Ecocriticism SIG)

Black Bodies, White Earth: Mapping a Modern Aeta Consciousness Toward an Ecocinema of the Philippines, Rogelio Garcia

Living/Dying with Water: Indigenous Histories and Bioregionalism in The Pearl Button, Matthew Holtmeier

Decolonizing Drones: Aerial Media in the #NoDAPL Struggle, Emily Roehl

17. Indigenous Lands and Visual Rhetoric in Ecomedia II (pre-formed by the Indigenous Ecocriticism SIG)

Decolonially Queer: Indigenous Ecocriticism, Queer Ecologies, and Multispecies Relationships in Recent Latin American Film and Art, Vera Coleman

Eco-Testimonies and Eco-Memories in Olosho: Placing Indigenous Ecomedia within the De-/Coloniality of Nature, Felix Mantz

Inal Mama: Subjugated Indigenous Knowledges and the Sacredness of the Coca Leaf, Abigail Perez Aguilera

Praise Your Capacity: Oceania, the Anthropocene, and Craig Santos Perez’s Videopoems, Rebecca Hogue

18. Gender and Environment

Cinematic Imaginaries of Gender and the Environment: An Examination of the Work of Hayao Miyazaki, Ramya Tella

The Wild Bunch: Women’s Survival Narratives, Virginia Luzon-Aguado


Thursday, June 7, 2018

Mythology of Trees in Film and Ecology




Myths from both East and West attribute the power of life to trees. Christians may decorate evergreen trees to celebrate Christmas, but these signs of the promise of spring resemble the sacred Yule Tree in Germanic mythology. In Hinduism and Buddhism, the Banyan and Peepal trees also serve as sacred trees evoking visions of eternal life. Representations of trees in literary works from Tolkien’s White Tree of Gondor in The Lord of the Rings to dryads in Rick Riordan’s Percy Jackson and the Olympians reflect this traditional beneficence of trees. This life-giving mythology of trees continues in recent animated films from Pocahontas (1995) to Avatar. In Pocahontas, Grandmother Willow provides wise advice, telling Pocahontas, 
“All around you are spirits, child. They live in the earth, the water, the sky. If you listen, they will guide you.” 
When she talks to John Smith, Grandmother Willow’s advice grows more direct and offers a way to encourage life over death: 
“Young man, sometimes the right path is not the easiest one. Don't you see? Only when the fighting stops, can you be together.” 

The Tree of Souls in Avatar (2009) looks like a willow and acts as the spiritual center of Pandora and its source for interconnection. Destroying the Tree of Souls may mean the end of Pandora and the Na’vi. Groves of trees take on the same spiritual force in Fern Gully (1992) and Princess Monononoke (1997), and as in Avatar, human exploitation threatens the forests’ life-giving energy.


Explorations of how trees transform into “monsters” seeking revenge against the human world that exploits them build on the powerful life-sustaining forces of sacred trees. The power of life attributed to trees seems like a precondition for trees being agents of wrath in resisting human degradation of the environment. The recent Zika Virus outbreak reinforces the dangers humans sometimes confront in wooded areas. With its origin in the Ugandan Zika Forest Preserve, the virus also connects trees with horrific repercussions, especially for infants and children. Although first discovered in 1947, the virus began infecting humans outside of Africa only in 2007, when it mutated to its current dangerous form. As researcher Alexander Haddow explains, 
"The current Zika virus outbreak in South and Central America is another wake-up call that increased globalization and climate change will continue to lead to the emergence of viral pathogens." 
According to Haddow, "We need to be preparing for the next Zika virus now" (quoted in Swails and McKenzie). In the Age of the Anthropocene, trees like these seem ready to fight back against their human oppressors.

Friday, June 1, 2018

Trees and The Environment: An Introduction



Explorations of how trees transform into “monsters” seeking revenge against the human world that exploits them highlight the power of monstrous nature. In films as diverse as The Wizard of Oz (1939) and The Lord of the Rings: The Two Towers(2002), trees have fought back against humans, becoming “monstrous nature.” In The Wizard of Oz, trees become animated when their apples are stolen (and a wicked witch intervenes). And in the The Two Towers, trees called Ents seek vengeance against Saruman (Christopher Lee) and his army when their leader Treebeard (John Rhys-Davies) sees a section of Fangorn Forest Saruman has decimated to feed his iron forges. 



Like the original Godzilla, monstrous nature films such as Severed (2005), The Ruins (2008), and Splinter (2008) highlight how trees might fight back against their human oppressors in the fantastic context of horror and science fiction. But the messages they convey also connect explicitly with current environmental issues. 



In Severed, genetic testing in a logging camp meant to accelerate tree growth and increase timber output also proves deadly to humans when splinters from GMO logs transform humans into zombies who feed on other loggers. Although the “outbreak” seems isolated, its presence in the film serves as a warning against both genetic modification and over-logging of forests, environmental disasters condemned in recent news articles. The third annual International March Against Monsanto on May 23, 2015 showcases a growing anti-GMO movement. And the Greenpeace website highlights protests against illegal logging in the Amazon Rainforest (“Logging: The Amazon’s Silent Crisis”). 



The Ruins also cautions against infiltrating rainforests when forest vines trap and kill American tourists trespassing on sacred Mayan land. In Splinter, “splinters” like those in Severed parasitically invade human carriers and turn them into monsters, a cataclysmic result that underpins the possible consequences of climate change—the emergence and evolution of deadly parasites. These films highlight how the monstrous meets nature, transforming frightening narratives into eco-horror.