In Animating Truth: Documentary and Visual Culture in the 21st Century, Nea Ehrlich discusses a growing body of works broadly called animated documentaries. For the purposes of this open-access monograph, Ehrlich employs Sheila Sofian’s definition of the form as “any animated film that deals with non-fiction material” (36), expands it beyond the cinematic space and considers the use of animation outside of the theatrical setting.
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The Fall of 2022 marked the 9th year of running of The Factual Animation Film Festival (FAFF). Following the success of 2021, this time the festival maintained its hybrid format offering both in-person and online events. Those who found themselves in Berlin on September 24th, could attend a screening at local Z-inema moderated by Marina Belikova, one the festival’s producers.
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Dua Lipa’s animated music video “Hallucinate” was released during the initial outbreak of the COVID-19 pandemic in 2020. The song is taken from Lipa’s second album, Future Nostalgia, and was influenced by the studio 54 aesthetic (Daly, 2020). Dua Lipa's animated character in the music video has been compared with the features of Betty Boop, a figure who epitomized the hedonistic nature in America in the 1920s.
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Animation has, of course, never been only for children. To limit an understanding of the audience of animation to just children is to deny the medium’s potential as an art form to both reflect and reimagine reality in increasingly innovative ways.
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As someone who was schooled in the UK between the mid-1990s and mid-2000s, I don’t have extensive memories of the formal teaching of sex education, for such classes were embarrassingly few.
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Childish Gambino’s animated music video “Feels Like Summer” (Childish Gambino, 2018) places many animated representations of hip-hop artists, actors and well-known celebrities in a fictional Atlanta neighbourhood. We see celebrities engaging in various fun summer activities in this fantasy community, including Migos playing basketball, Will Smith washing his car, and J Cole dowsing the hip-hop duo of Slim Jxmmi and Swae Lee with a water hose for annoying him with water guns.
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Pixar’s much-delayed computer-animated fantasy film, Soul (Pete Docter, 2020), was originally scheduled for theatrical release in the U.S. on June 19, 2020, yet was finally released on the Disney+ platform almost a year ago in December 2020. The story follows the life of a middle school music teacher named Joe Gardner (Jamie Foxx) who falls down a manhole on the streets of New York City into another world, a world in which his soul is separated from his body.
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Since its DVD release, Moana (Ron Clements & John Musker 2016) has carved a home in my heart. When I’m not re-watching it captivated and in love with its artistry, I’ll watch it thinking about the voyage Disney takes into Polynesian histories and the representation of culture which, although efforts were made through the formation of the Oceanic Story Trust to depict authentic Polynesian cultures, often falls short – as one indigenous rights advocate puts: “having brown advisers doesn’t make it a brown story” (Ngata, 2016).
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Eighty-four years after its first animated feature film, Snow White and the Seven Dwarfs (David Hand, 1937) and fifty-eight movies later, Disney finally has its first Southeast Asian princess with Raya and the Last Dragon (Paul Briggs, Don Hall & Carlos López Estrada, 2021). The titular character, Raya, joins the ranks of their other princess-of-colour from the Disney canon including Tiana from The Princess and the Frog (Ron Clements & John Musker, 2009), Jasmine from Aladdin (Ron Clements & John Musker, 1992), and the titular characters from Pocahontas (Mike Gabriel & Eric Goldberg, 1995), Mulan (Tony Bancroft & Barry Cook, 1998) and Moana (Ron Clements, Don Hall & John Musker, 2016).
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What a delight to participate in the Society of Animation Studies annual conference: “Animate Energies,” hosted this past June out of the University of Tulane by Eric Herhuth. It was sad to not see my SAS friends in person, but on the other hand its remote (and free!) nature likely facilitated participation by those unable to afford the expense or time to travel to an international event.
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The representation of femininity within animation can sometimes indulge in and reflect problematic modes of gender representation. There is, of course, a long history of demonising forms of femininity, with stereotypical and socially constructed feminine traits including empathy, kindness, warmth and nurturance (see Kite 2001, 563). Not only are these traits often enforced onto women (Wing Sue 2010, 172), but are also conventionally considered signs of weakness (Windsor 2015, 893-897).
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Amidst a sea of reboots and remakes, perhaps none have made quite as big an impact on pop culture audiences as Dreamworks’ She-Ra and the Princesses of Power (2018-2020).
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Jessica Ashman is a BAFTA in Scotland award-winning artist who works in animation, music, performance and arts education. In 2014 she graduated from the Royal College of Art with a MA in Animation and her work has been supported by Animate Projects, Jerwood Visual Arts Bursary, Arts Council England, UK Film Council and Channel 4's Random Acts.
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Reading through the LGBT+ History Month blog posts on Fantasy/Animation, I was struck by the fact that of the few depictions and readings of queer women in animation, all of them feature in films or television series targeted primarily towards younger audiences, e.g. Princess Bubblegum and Marceline in Adventure Time (Pendleton Ward, 2010-18), She-Ra in She-Ra: Princesses of Power (Noelle Stevenson, 2018-20), and Elsa in Frozen (Chris Buck & Jennifer Lee, 2013).
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Last summer, SpongeBob came out—in a way. On June 13, 2020, Nickelodeon, the longtime home of SpongeBob SquarePants (Stephen Hillenburg, 1999-), wrote that it was “Celebrating #Pride with the LGBTQ+ community and their allies,” setting a rainbow-tied SpongeBob alongside trans actor Michael D. Cohen (of Henry Danger [Nathan Kress, 2014-2020] fame) and the bisexual animated character Korra (first seen on Avatar: The Last Airbender [Michael Dante DiMartino and Bryan Konietzko 2012-2014]) in a much-favourited tweet.
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In recent years, a number of scholars have pointed out the applicability of the concept of queerness to different forms of animation (Wood 2008; Halberstam 2011; Maier 2018; Ruberg 2019; Ruberg 2020). As Kodi Maier (2018) has suggested on this very blog, fantasy/animation and queerness are all connected by the ways in which they bend, break and question our concepts of the real and the normal, respectively.
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Featuring Pixar’s first LGBTQ+ lead, Out (Steven Clay Hunter, 2020) is a delightful, whimsical tale of love and queer identity. The short plays out as a comical exploration of the challenges faced by Greg, its lead character, when he finds himself about to be prematurely outed to his parents. Premiering on Disney+ in 2020, Out provides a rare instance of LGBTQ+ representation in the world of Disney (by way of Pixar).
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Frozen’s (Chris Buck & Jennifer Lee, 2013) protagonist, Elsa, is easily the most obviously queer-coded heroine in Disney’s princess films. Both academic analyses and media outlets, as well as a robust part of her fandom, have argued as much (see, for instance, Charania and Albertson 2018; Mason 2019; Rose 2020).
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In many ways, 2020 is a year marked by many different intertwined sources of grief: all the different kinds of loss associated with a global pandemic and its effect on daily lives; the political and economic situations that have forced a reckoning with an acknowledgement of a loss of idealism – that maybe we aren’t, and never have been, the enlightened society we (the Western European and North America, the Anglophone West in particular) have considered ourselves to be.
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If the narrative of Soul sounds complex, that’s because it is. In a similar vein to Pixar’s Inside Out (Pete Docter, 2015), which explores the abstract concepts of emotions (and, specifically, emotional development) through animation, Soul explores existentialism and the many manifestations of what having a soul can really mean, as well as how these connect to the idea of our lives having a specific “purpose” that we were born to fulfil.
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