“The Fifth Wall” is a response to the modality of contemporary Hollywood. The origins of its manifesto are attributed to my time at the AFI and its message developed along with some of my fellow filmmaking classmates:
While we were at the AFI a few of us conceived of a movement we called “The Fifth Wall.” Whether through the use of surrealism or through meta-fictional truth, we conspired to tell a story that would not only leave the audience resonating with some sort of transcendent beauty, but also, because each of us in “The Fifth Wall” has experienced severe trauma and loss first hand, we endeavor to subconsciously imbue them with a feeling of solace. To send the viewer a message in a bottle, from one empathetic being to another, a communiqué of hope: you’re not alone in your pain. It will get better and you will derive much beauty from the world in the future…
While this movement has been largely theoretical until now, the time is now to put this theory into practice. Hollywood is a business that continues to eclipse the art, originality and storytelling that used to be—and should be—the core of what movies are. The most common justification movie executives give for the broad and banal blockbusters that dominate the box office week after week is: audiences want to escape the troubles of their lives; they don’t want to see something that “hits too close to home.”
This escapist ideology is shortsighted and, in many respects, erroneous.
The idea that human beings turn to art and entertainment as a way to alleviate life’s strain and pressures is accurate. But what is it about art and entertainment that actually provides relief, beyond the temporary escapism? While being transported to cinematic worlds in galaxies far, far away may seem like departures from reality, it doesn’t necessarily benefit your life outside of those two hours; in fact, it might do more harm than good. The science seems to indicate that confronting our emotions, rather than ignoring them, however troubling these emotions might be, is a more effective means through which to purge the pain, anxiety and trauma we encounter day to day. Let’s take a result of such a purge for example: the physical act of crying. The biochemist William H. Frey II purports that the reason people feel better after crying is that it decreases the level of adrenocorticotropic hormones in the blood, hormones associated with the detection of, and response to, threat or other stress-inducing stimuli. It also promotes the production of cortisol, which lowers stress in these types of situations. Putting the science aside, experiencing emotion as a way to cleanse oneself of it is nothing new. Aristotle posited the notion of catharsis in ancient Greece. He believed tragedy, with respect to drama, is the imitation of action arousing pity and fear, the purpose of which is to achieve the purgation of those emotions. The act of being a spectator of dramatic tragedy has a tangible, and ultimately positive, effect on the mind and body.
Catharsis is the basis of psychoanalysis. The expression of the original emotion, one that has been repressed or ignored, is the method through which the healing of trauma can only begin to take place. While movies are not psychoanalysis sessions, the idea that people go to the movies to “escape” means they must be escaping from something. Furthermore—and this is the problem—this same something that is being ignored for a couple hours will only return later and will have become greater and more overwhelming than before. The very origin of dramatic storytelling, predating Greek tragedy, goes back to Egypt around 2800 BC in the form of pyramid texts that depict the dramatic journeys of dead pharaohs entering the underworld.
The earliest dramas all have one thing in common: death. The whole purpose of the invention of drama was realizing a type of catharsis or emotional resolution through confrontation, not some desire for vapid escapism.
Co-founder of “The Fifth Wall,” Paul Sanchez Yates, explains: “I find it difficult to separate my personal life from my art. In fact, I refuse to separate them. These films, these emotion-pictures reveal my inner affections, passions, humors, beliefs and traumas and scars. Unlike the usual Hollywood escapism, these films are extremely personal, sometimes horrible, but always exquisitely real.” Yates continues, “’The Fifth Wall’ is the state I find myself in when I have revealed so much personal truth that I no longer know where I end and the canvas/film begins. In this work I reveal so much about my inner-self that my perspective is lost.”
Most people tend to look toward the past with regret or to the future with dread. Hollywood provides entertainment that sacrifices emotion for spectacle, spectacle it thinks will allow viewers a respite from the regret and dread behind and in front of them. “The Fifth Wall” provides the regret and the dread, which allows for exactly the kind of respite the audience desires—one that extends beyond those two hours and into their lives after the film.
Middle Class Filmmakers: Do you want to make Hollywood films or Fifth Wall films? Your answer may very well impact the future sustainability of an art form that matters to us a great deal.
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