Sunday, October 28, 2018

Embarras Valley Film Festival Accepting Submissions for its Student Film Festival!

Embarras Valley Film Festival 


Short Student Film Festival

Eastern Illinois University

Submit through Film Freeway: Film Freeway Submission Site
Embarras Valley Film Festival Call for Student Submissions
Deadline: November 18, 2018 
Festival: October 28, 2017
We are looking for short films of high artistic quality made by student filmmakers. Preference will be made for filmmakers from the Central Illinois area and high school students.
The EVFF is a yearly event honoring a person or theme relevant to the Embarras Valley, which encompasses much of East Central Illinois. This year’s festival highlights the horror and thriller film in Illinois.
Submission Guidelines: 
• Films should be short: no more than 10 minutes in length. 
• Entries should be labeled with: 
1. your name, 
2. address, 
3. email address, 
4. the title of your film, 
5. and a 2-3 sentence synopsis.
For more information about the festival visit 
www.eiu.edu/~evff 
or email rlmurray@eiu.edu
There is no submission fee for this student film festival. 
Small monetary awards will be provided for first, second, and third place winners.
We are looking for short films/videos of high artistic quality made by student filmmakers, including promos, documentary shorts, and fictional films of any genre. 
Preference will be made for student filmmakers from Eastern Illinois University, the Central Illinois area, and Illinois high school students.
Submission Guidelines: 
• Films should be short: under 10 minutes in length. 
• Entries should be labeled with: 
1. your name, 
2. address, 
3. email address, 
4. the title of your film, 
5. and a 2-3 sentence synopsis.
For more information about the festival visit 
www.eiu.edu/~evff 
or email rlmurray@eiu.edu
There

Saturday, October 13, 2018

White God Finale



In White God, Hagen finds the men who bought and tortured him, and with his canine army, kills them one by one. He even kills the neighbor who reported him to animal control. Police retaliate violently, shooting and killing dogs as they run wild throughout Budapest. Hagen continues his revenge plot, searching out and finding Lili’s father’s slaughterhouse workplace. Lili is there, though, and tries to bring back the pet she loves. She first tries playing fetch with him, but he bares his teeth instead. Yet when Lili plays her trumpet, Hagen and the remaining pack members stop barking and lie down. Lili lies down with Hagen, and her father joins her, bringing the film back to its opening Rilke quote. Made terrible by eco-traumas and the horrific behaviors they have caused, Hagen and his pack need love and respect and seem to find it with Lili and her trumpet.

Many reviewers agree with the production notes’ argument that White God serves as a “metaphor for the political and cultural tensions sweeping contemporary Europe.” Anthony Lane asserts, “you can hardly stage an insurrection, of whatever species, on the streets of Budapest without raising the ghost of the uprising there against Soviet rule, in 1956.” Rene Rodriguez suggests director Mundruczo
is up to something far grander and more ambitious than putting the viewer through the wringer. Although the allegory may seem facile, White God pulls off the difficult trick of exploring the consequences of exploiting the lower classes by using cute dogs as symbols for the oppressed and downtrodden.
For these reviewers, Hagen and his pack represent oppressed humans rather than dogs suffering from real environmental trauma.

For us, though, Hagen moves beyond symbol. As a companion species whose pleasure and pain align with our own, Hagen stands in only for himself, a dog who, as Donna Haraway asserts, is a “full partner in worlding, in becoming with” (301). Manohla Dargis sees White God as a parable about how “a faithful animal, separated from its loving owner, endures, suffers, struggles and resists while trying to transcend its brutal fate.” Hagen is certainly a loving dog who endures and resists, but he is also Lili’s companion species. Together they are “messmates at table, eating together, whether we know how to eat well or not” (Haraway 301). Haraway’s parting assertion regarding messmates is one “with a longing that it might be said of me someday what good agility players say of those whose runs they admire, ‘She has met her dog’” (301). By both disrupting and affirming that possibility, White God reveals the consequences of eco-trauma while offering a solution to its violent repercussions: a mutual longing between species.



Wednesday, October 10, 2018

White God, continued.




White God acknowledges and illustrates in detail the loving home Hagen must leave when Lili is forced to live with her father for three months. Before dropping Lili off at the slaughterhouse where dad works inspecting freshly slaughtered beef, Lili and her family share a picnic. Hagen seems joyful as he plays what New York Times reviewer Manohla Dargis calls “a quietly portentous game of tug-of-war” with Lili. His tail wags as he adeptly catches and retrieves the toy. And the close relationship between the two continues even in Lili’s father’s cramped apartment, where she attempts to feed Hagen meat scraps from the table. Los Angeles reviewer Robert Abele calls Hagen “her true bestie, a lovable reddish-brown mutt.” Despite dad’s refusal to allow Hagen to sleep in Lili’s room, she preserves their bond by soothing Hagen with her trumpet in the bathroom where he’s trapped.

White God also shows the horrific conditions and experiences Hagen faces in the streets of Budapest. Although Rene Rodriguez of the Miami Herald suggests the first half of the film “plays like a spinoff of Babe: Pig in the City or a Disney movie about a lost pet fending for itself,” it also illustrates how Hagen’s former relationship with Lili transfers to other species. He sleeps under a bridge and searches for food and water, but he also seeks community, connecting with other dogs around the city. With a small canine companion, Hagen discovers a pack of dogs in a wet empty lot.

As a group, their intelligence seems to grow. Hagen and his companion dog “escape [] from a cleaver-wielding butcher tired of mongrels hanging outside his shop” (Abele). When animal control arrives, Hagen leads the dogcatchers away from the lot, so the other dogs can escape. Hagen and his pack adopt behaviors Physicians Committee for Responsible Medicine Professors Ferdowsian and Merskin suggest parallel those of humans, including “avoidance behaviors” when they evade the dogcatchers who not only plan to force them into kennels at a crowded dog pound, but also seek to euthanize them as they routinely do in American animal shelters according to documentaries like One Nation Under Dog, City of Dogs, and Out of the Pit.



Hagen’s newfound freedom turns into a vengeful battle when a homeless man (János Derzsi) saves him from the officials but sells him to a dogfight coordinator to train. As Rodriguez declares, “Anyone who wasn’t able to sit through Amores Perros should take heed: What comes next isn’t easy to watch.” The trainer’s horrific tactics line up with those documented in Out of the Pit. First, he feeds Hagen sleeping pills and offers him protein injected with steroids when he awakens. Wearing a mask, the trainer beats Hagen while chained and builds his strength on a treadmill. He even sharpens his teeth. Drugged up on steroids, Hagen kills his dog opponent in his first fight. According to Abele’s review,
These scenes bond us to Hagen’s plight with unrelenting primacy. Filmed with the jagged energy of a Paul Greengrass nail-biter, they make clear that few films have ever so explicitly shown the daily threat to life for a creature left to fend for itself in a society that dismisses it as a beast designed for subjugation, abuse, and/or extermination.
Having maintained some connection to his canine comrades, however, Hagen finds a way to escape this abuse. He runs away back to the vacant lot where he finds his former little dog friend. When animal control captures and cages them, however, the dogs’ fates there depend on their responses to vicious shelter officials. When Hagen tries to attack a woman attempting to pet him, he is sentenced to death. Seemingly aware of his doom, Hagen again breaks out, freeing other caged dogs and stampeding over the woman who would have killed him and his pack, in a scene taken straight from the slave revolt in Stanley Kubrick’s Spartacus (1960). As Abele suggests, Hagen’s breakout is also a “reminder that the iconography of freedom and uprising needn’t only belong to humans.”



Despite the horrors he experiences, Hagen still searches for Lili, leading his gang of dogs into the concert hall where she is performing with her band. When she discovers Hagen and the pack’s entrance into the hall, Lili leads them away on the borrowed bicycle that opens the film. Instead of ending here, though, White God continues, showing the dogs knocking her down as they run on. Abele calls the scene “dreamlike…until scores of dogs careen around a corner, their bodies in full, magnificent motion.” With only her knee skinned, however, she gets back on her bike. Hagen makes no attempt to deliberately hurt his former companion.