Cinema Of The Fantastic

2022 CHOICE Outstanding Academic Title Shortlisted for the 2022 Best First Monograph Award presented by the British Association of Film, Television and Screen Studies Hollywood fantasy cinema is responsible for some of the most lucrative franchises produced over the past two decades, yet it remains difficult to find popular or critical consensus on what the experience of watching fantasy cinema actually entails. What makes something a fantasy film, and what unique pleasures does the genre offer? In Encountering the Impossible, Alexander Sergeant solves the riddle of the fantasy film by theorizing the underlying experience of imagination alluded to in scholarly discussions of the genre. Drawing principally on the psychoanalysis of Melanie Klein and D.W. Winnicott, Sergeant considers the way in which fantasy cinema rejects Hollywood's typically naturalistic mode of address to generate an alternative experience that Sergeant refers to as the fantastic, a way of approaching cinema that embraces the illusory nature of the medium as part of the pleasure of the experience. Analyzing such canonical Hollywood fantasy films as The Wizard of Oz, It's a Wonderful Life, Mary Poppins, Conan the Barbarian, and The Lord of the Rings movies, Sergeant theorizes how fantasy cinema provides a unique film experience throughout its ubiquitous presence in the history of Hollywood film production.

Suburban Fantastic Cinema is a study of American movies in which preteen and teenage suburban boys are called upon to combat a disruptive force. Beginning in the 1980s, the suburban fantastic established itself as a popular commercial model combining coming-of-age melodramas with elements drawn from science fiction, fantasy, and horror.

"Best moving pictures I ever saw." Thus did one Vaudeville theater manager describe Georges Méliès's A Trip to the Moon [Le Voyage dans la lune], after it was screened for enthusiastic audiences in October 1902. Cinema's first true blockbuster, A Trip to the Moon still inspires such superlatives and continues to be widely viewed on DVD, on the Internet, and in countless film courses. In Fantastic Voyages of the Cinematic Imagination, leading film scholars examine Méliès's landmark film in detail, demonstrating its many crucial connecions to literature, popular culture, and visual culture of the time, as well as its long "afterlife" in more recent films, television, and music videos. Together, these essays make clear that Méliès was not only a major filmmaker but also a key figure in the emergence of modern spectacle and the birth of the modern cinematic imagination, and by bringing interdisciplinary methodologies of early cinema studies to bear on A Trip to the Moon, the contributors also open up much larger questions about aesthetics, media, and modernity. In his introduction, Matthew Solomon traces the convoluted provenance of the film's multiple versions and its key place in the historiography of cinema, and an appendix contains a useful dossier of primary-source documents that contextualize the film's production, along with translations of two major articles written by Méliès himself.

Filmograpy: p. (180)-221. Discusses the rise of the fantasy movie from 1950 to 1984.

Under modernity, time is regarded as linear and measurable by clocks and calendars. Despite the historicity of clock-time itself, the modern concept of time is considered universal and culturally neutral. What Walter Benjamin called “homogeneous, empty time” founds the modern notions of progress and a uniform global present in which the past and other forms of time consciousness are seen as superseded. In Translating Time, Bliss Cua Lim argues that fantastic cinema depicts the coexistence of other modes of being alongside and within the modern present, disclosing multiple “immiscible temporalities” that strain against the modern concept of homogeneous time. In this wide-ranging study—encompassing Asian American video (On Cannibalism), ghost films from the New Cinema movements of Hong Kong and the Philippines (Rouge, Itim, Haplos), Hollywood remakes of Asian horror films (Ju-on, The Grudge, A Tale of Two Sisters) and a Filipino horror film cycle on monstrous viscera suckers (Aswang)—Lim conceptualizes the fantastic as a form of temporal translation. The fantastic translates supernatural agency in secular terms while also exposing an untranslatable remainder, thereby undermining the fantasy of a singular national time and emphasizing shifting temporalities of transnational reception. Lim interweaves scholarship on visuality with postcolonial historiography. She draws on Henri Bergson’s understanding of cinema as both implicated in homogeneous time and central to its critique, as well as on postcolonial thought linking the ideology of progress to imperialist expansion. At stake in this project are more ethical forms of understanding time that refuse to domesticate difference as anachronism. While supernaturalism is often disparaged as a vestige of primitive or superstitious thought, Lim suggests an alternative interpretation of the fantastic as a mode of resistance to the ascendancy of homogeneous time and a starting-point for more ethical temporal imaginings.