Category Archives: Essays

Off to the Highlands: Pixar’s Brave and the Allure of Scotland to the American Imagination

Hello dear readers!

Recently, I’ve begun reading the Outlander series (and watching it on TV–its epic…just go read/watch it). This has gotten my thoughts up again about notions of Scottish-ness in the American mythic imagination. The following are some musings that I gave as a paper at a Film and Myth conference in Milwaukee, Wi. back in 2012. It’s a long post. More of an essay than a blog proper. Enjoy!


Pixar continues to dazzle fans. They are experts in the ability to fuse technology with powerful story. This makes their presence in The Walt Disney Company key to this generation’s renewal of Disney myths. From the animation of America’s favorite toys, to our love affair with cars, Pixar reinterprets American identity from a point of view that is aware of both history and myth. Disney is, arguably, America’s most powerful and influential private sector myth-making enterprise. In the years since their 2006 merger with Disney, Pixar has become the most powerful purveyor of the mythic voice in The Walt Disney Company’s ethos.

Their films reveal—as all myths do—the complexes and collective archetypal base of a culture’s psyche. They craft identity, as folklorist Alan Dundes suggests, they tell stories of how things come to be. They are also specific. They equate a sense of belonging. They are the stories that people tell to say—these are the stories that belong to us. To me, one of the most fascinating aspects of the American mythopoetic process—played out in Disney/Pixar’s animated films—is an insistence that because of the diverse social and ethnic background of Americans, the world’s myths ARE America’s myths.

Typically, Pixar has shied away from an appropriation of myths and fairy tales from other cultures, preferring to keep their storytelling safely situated within a specifically American context. With few notable exceptions (Finding Nemo and Ratatouille for example), their fantasies are American fantasies—toys from American toy companies, uniquely American superheroes, a road trip down America’s “Main Street Highway,” and little girls chasing a place that is “like America, but south.” This stands in contrast to the films of The Walt Disney Animation Studio that has generally chosen to reinterpret myths, legends and, most notably, fairy tales from abroad. Pixar’s latest film Brave breaks this pattern. It traverses the fertile ground of Disney fairy tale with an original story, which I’d argue is loosely inspired by Robert San Souci’s Brave Margaret tale. It is set in medieval Scotland, a time a couple of centuries before the legendary and mythic era of William Wallace and Robert the Bruce. As an animated film, Brave, is a caricature of myth. It is, however, also a fairy tale.

Although the debate over the primacy of myth over fairy tales is ongoing, I prefer to think of them as complimentary mediums that work in contrasting relationship to each other. In The Feminine in Fairy Tales, Jungian disciple Marie Louise von Franz suggests, “Fairy tales…migrate and cannot be linked up with a national collective consciousness. They rather contain a tremendous amount of compensatory material and usually contradict or compensate collective conscious ideas” (8). If myths are the stories that tell us who we are, fairy tales are the stories that tell us what in the unconscious unites humanity. Fairy tales are purely archetypal, which is why national identity is not central to the genre. Fairy tales are easily appropriated and re-told in any cultural milieu.

This might be why Americans are so quick to meld myth and fairy tale. American myths are often poly-cultural—a key feature of diasporic culture. This is also why it is difficult to define American mythology. This appropriation of fairy tale has created a style of storytelling that is comforting to Americans and mythically potent globally. Brave is an example of archetypal motifs explored through culturalized specificity. It is Scotland through American mythic fairy tale—a Scottish virgin goddess wrapped in an American princess story. The hows and whys of the American archetypal Scot is the focus of the following musings.

From Disney’s live action Rob Roy: The Highland Rogue to Randall Wallace’s screenplay for Braveheart, Scottish characters in American film often represent courage, dogged adherence to individual freedom, and the claim to one’s own fate or destiny. Scotland is a country from which many Americans claim heritage even if, perhaps, it is only an imagined or ideological heritage.

In America, myth-makers often develop their identity through a balance of ideology—land of the free and home of the Brave—and the creation of cultural/national inheritance rather than cultural/national history. Colonialists to the core, it is not simply land and power that we inhabit. Americans are also colonizers of stories. Ideologically speaking, American culture prizes the uniqueness of each perspective. It suggests that what unites us as Americans is our quest for liberty, and that liberty requires that the story of each “clans-member” be heard and respected. This notion of liberty requires Americans to adopt a certain amount of psychological malleability. It is an ideology that—in its best forms—opens the imagination to possibilities for every level of reinvention.

So why Scotland? Why the Scots? What has made this tiny country, which continues to be annexed by Britain and has landmass about the size of the state of Maine so integral to American identity? I would suggest that it is for two central reasons: first-a heritage of political ideology amenable to American myth, and the impact the thinkers of Scotland had on the American Revolution. Second is the cultural appropriation partnership between Scotland and America. The Scots seem to participate in the American appropriation of their mythic cultural heritage, and indeed they often relish the image of “Auld Scotland” and the rugged, indomitable Scot as inextricable from America’s mythic notions of autonomy, freedom, and heroism. It feeds into their sense of their own identity. These mythic images exist in a state of flux, and as well shall see, they provide a backdrop for the exploration of Disney/Pixar’s penultimate girl power princess—Merida, who may be understood as a reiteration of Disney/Pixar’s anima complex—an image of the divine feminine in a generally male dominated studio.

To begin with the historical roots of an American interpretation of the archetypal Scot, it would be safe to suggest that the Scottish people as an ethnic group are central to America’s ideological and political identity. In their book, The Scottish Invention of America: Democracy and Human Rights—The History of Liberty and Freedom from the Ancient Celts to the New Millenium, Alexander Leslie Klieforth and Robert John Munro note that the root of America’s political and ideological relationship with Scotland traces back to the Declaration of Arbroath Abby—signed in 1320—in which the leaders of Scotland issued their declaration of independence from England: “it is in truth not for glory, nor riches, nor honors that we are fighting, but for freedom—for that alone, which no honest man gives up but with life itself” (5). This is ideological liberty and a genesis of civil rights in fourteenth century  over four hundred and fifty years before the American Declaration of Independence was conceived. Skip ahead about five hundred years, and the 18th century, saw many referring to Edinburgh as “the Athens of the North”. Scottish philosophy influenced thinkers such as John Locke and Thomas Paine, who in turn predicated the American Revolution.

In the American colonies, Scottish philosophy became so entwined with American patriotism that “King George allegedly called The American Revolution a ‘Presbyterian war’” (5), complicated though this relationship with the Scots happened to be.

The Scotch-Irish Intelligentsia: By the 19th century, the Scotch-Irish or Ulster-Scots represented an image of “Scottishness” which rose to such high prominence that in 1891 a speaker “declared that the synonym for the Scotch-Irish ‘race’ lay in the phrases ‘national freedom, general education, and sound scriptural faith’” (Scazs, 9). By April of 1954, The William and Mary Quarterly had an entire issue dedicated to the links between Scotland and America. Throughout the 19th and 20th centuries the Scotch-Irish or Ulster-Scots remained a symbol American affluence.

So what is it that has allowed American filmmakers the narrative leeway to present medieval Scottish characters the way they are often presented today? How did America’s sense of Scottish identity turn from Scotch-Irish Presbyterians to Mel Gibson as William Wallace to Princess Merida and Queen Elinor? In contrast to history, myth allows for the presence of stories filled with sentiment, patriotism, nostalgia, and romance. American mythology in general and, Disney/Pixar storytelling in particular, tends to be deeply nostalgic—a term that is often used to argue against interpreting such stories as being mythic. The term “’nostalgia” comes from the Greek “nostos which means homecoming” and “algia which means severe pain, grief or distress.” Nostalgia as a homecoming of the mind is the crux of American myth. In his book simply titled Myth, Laurence Coupe suggests that it is our mythic expressions regarding home that carry the greatest potential for psychological healing. He writes, “Perhaps mythos, which has the power to release us from the limits of the given logos can restore us to oikos…” (214). In other words, stories have the power to release us from the limits of language and restore us to home.

To the extent that sentiment rules an unconscious drive for nostalgia, romance rules myth. This “romance” of Scottishness creates a longing for the re-creation of an archetypal Scotland of the mind. This romance begins in history, as it becomes a seminal aspect of the American myth of liberty. One might argue that this makes Hollywood—arguably the most potent maker of American myth—the natural choice for a continued dialectic between the mythic imagination and American cultural practices.

Enter what has been called “The Braveheart Effect.” In the last twenty years since Braveheart, practice has grown up around these notions of Scottishness. This includes American movements to reclaim clans-lands in Scotland, a revival of Highland Games/tartans, and perhaps the most powerful piece of the “Braveheart effect,” the image of the “warrior poet” This image has become a standard for masculinity among those engaged in contemporary Neo-Celtic culture.

In large part, it is because of these Hollywood images of that an interest in Neo-Pagan practice, a revival of a largely neglected tartan tradition, tattooing (common in ancient Celtic practice and forbidden for much of Christian history), an affection for the Thistle (Scotland’s national flower) and a revival of the tales of the “wee” folk, or the Scottish Will O’ The Wisps are all part of collective consciousness. The image of the highlander has eclipsed the image of the Scottish gentleman on the golf course, the seminarian, and perhaps even the rough and rugged Westward Ho pioneer.

Team DunBroch—In fact, while crafting Brave, Disney/Pixar participated so deeply in this romance of Scotland that it registered the tartans of the realm of DunBroch with the Scottish National Tartan Registry. By doing this, Brave speaks to the impact the “Braveheart effect” has on the concept of heritage building, creating a mirror image of Braveheart, which intentionally plays into the central Disney maxim for story: It’s gotta have heart.

On November 21, 2010, the Los Angeles Times posted an article suggesting that The Walt Disney Company was closing the book on fairy tales for the present (despite the widely popular Once Upon A Time television series—I’m not sure they are done). In other words, the big wigs at Disney are saying that they will leave Brave, and Merida as their last animated last word on the fairy tale princess until, as Ed Catmull, Pixar fellow and president of Disney Animation Studio suggests, the time comes to reinterpret them again. You may be thinking, yes, yes, this makes sense…but why another princess? And why the Scottish woman?

In August of 2011, I attended the Disney 23 Expo where Disney luminary, Don Hahn, gave a presentation on creativity and its psychological importance. In his presentation, he spoke about C.G. Jung’s concept of the archetypes as the genesis of what we create. He argued that Disney artists, like any artist, intuit and respond to changes in archetypal energies. Beyond any argument (true as it may be) that Disney/Pixar is riding the girl power/archer trend, it is also responding to a deeply felt shift in the feminine aspects of America’s collective psyche. The characters in Brave are part of this feminist shift within the studio, a shift in the anima complex.

The choice of Scotland and Scottish women as a zenith of Disney/Pixar’s animated word on fairy tale women makes sense in regards to a mythic fascination with the archetypal Celtic woman. “The Braveheart effect’s” intensely masculinized image of Scottishness casts the spirited Celtic woman in a supporting, albeit unforgettable role (think Jessica Lange in Rob Roy). This, however, is an unacceptable and inaccurate portrayal of the ancient Celtic woman. Klieforth and Munro remind us that most scholars of ancient Celtic culture agree that women had a remarkably egalitarian role in their society. They fought in battle, were equal to men, and maintained civil rights and property before, during, and after their marriages. Even Julius Caesar, (himself full of distain for the Celtic people) was impressed by the power of the Celtic woman. In contemporary American culture, the image of the Celtic woman often evokes the persona of a woman who refuses to sacrifice position, consequence, community, or heart. Merida and Elinor re-envision the archetypal Celtic woman: a feminine balance and a temper to the prevalence of “The Braveheart effect.” These images remind contemporary neo-Celtic culture devotees that the ancient world was a place where women were prevalent and goddesses were powerful.

Merida’s Brave Feminist Heart ALL stories in the canon of The Walt Disney Company ultimately speak to transformative nature of love and the importance of familial bonds, and Brave is no exception. Despite the gags and spectacular visual effects, Brave is fundamentally the story of a virgin princess who celebrates her own power and comes to learn to balance it. So, who IS Merida? She is an adolescent woman feeling the ennui of being oppressed by an insistence that she become the kind of princess her mother expects her to be. She shuns the idea of marriage, insisting that she has the power to shoot for her own hand as she desperately seeks to maintain her own identity.

The oppression she feels from her mother is made ever more acute by the ineffectual, good-natured barbarism of her father, and the stupidity of the men in power around her—again mirroring the world of Braveheart. She rebels, spouting rhetoric that could have come directly from William Wallace himself, and in her effort to change her mother; she unwittingly sets out on a quest to change herself and all those around her. However, in order to fulfill her desire, she must, like the virgin goddesses of the ancient world, withdraw to wildness of the forest.

This virgin archetype, as explored in Brave, evokes the presence of the Greek archer/bear goddess Artemis and the Celtic bear/warrior goddess Artio. Pixar conflate the two—a fact clearly indicated by the original name of Brenda Chapman’s screenplay for Brave, which was The Bear and the Bow. Toby D. Griffen, professor of German at Southern Illinois University, suggests that a connection between these two may be possible, as they share an etymological origin over 6000 years old, which is further suggests is the root of this names that later became Celtic Goddess Artio, Roman Goddess Diana and the Greek Goddess Artemis. Merida draws from this ancient well, in which the virgin goddess represents independence, ferocity and nature’s balance.


ArtemisAnother Brave

Greek myth heralds Artemis as an archer, the goddess of the hunt, and twin sister of the god Apollo. She is the daughter of the sky-god Zeus and a mortal woman, Leto. According to the myth, by the age of three Artemis had already asked her father to allow her to remain a virgin. Like Zeus, Merida’s father, King Fergus, takes pride in her skill as an archer. Also, like Artemis, Merida prizes her freedom and individuality among all else. In Pagan Meditations: The Worlds of Aphrodite, Artemis and Hestia, depth psychologist Ginette Paris suggest that one who wishes to honor Artemis must accept that they may “neither see nor possess her; there is a core in the mysteries of untouched nature and of femininity that must remain virgin…the girl, the virgin, the Amazon, the archer—untamable and undomesticable primitive femininity” (115).

In her retreat to the safety of the Artemesian wild, Merida entreats the help of an archetypal fairy tale witch, as she carelessly plots to change her mother—though unaware what that change will entail. Beyond her abilities as an archer, it is Merida’s “indomesticable” spirit—her ferocity and her fearlessness—that connect her to Artemis. But in a twist on the myths of Artemis, Merida’s transformation, her loyalty and protection for her mother even after she is responsible for transforming her into a bear teaches her that her actions effect more than herself. This is accomplished by use of a fairy tale embedded in the narrative.


artio Brave-Fan-art-brave-30035423-500-666

By contrast, the ancient Celtic goddess Artio is also depicted as being connected to the bear. She is a bear totem first and an archer second. There is nothing fiercer in nature than a mother bear protecting her cub. Furthermore, fewer animals hibernate in such an intensely unique way as the bear. The bear goddess protects nature’s balance. She offers a sense that this balance does not require the hand of humanity to sustain it. In Brave, queen Elinor becomes an unwitting image of the bear goddess. Her transformation awakens her primal need to protect her daughter—to give her the unfettered space she deserves. As a bear, she begins to understand Merida’s Artemisian nature, as the highly cultured Elinor begins to lose her human self in her animal self. Merida, the archer with the wild ginger hair is clearly influenced by Artemis, and her mother, queen Elinor, is a symbol of control and duty.

Their relationship is a fascinating twist on the archetype of the Disney princess and on virgin goddess mythology. The early Disney princesses were almost passively communal—Snow White and the dwarves, Sleeping Beauty and the fairies, etc…Since Beauty and the Beast’s Belle, however, this archetypal image has changed dramatically. In preparing for this presentation, I read many reviews of this film. Several reviewers (even Ebert) suggest that Merida is too boyish for a Disney/Pixar princess. Some also suggest that she is, perhaps, a template for new lesbian princess. These critiques, while interesting, effortlessly miss the point of the archetypal images explored in Brave. In dwelling on cultural gender roles and Merida’s sexuality, one misses the archetypal power of Merida’s virginity—that is, a woman who belongs only to herself, and is not a pawn in the sexual games of men. That is, women in relationship to each other, and to the balance of the feminine and the masculine within them both. This film presents Merida as an antithesis to this traditional passivity. In choosing to transform Elinor into the bear, Disney/Pixar reinterprets the nurturing balance of nature as the companion of the virgin, rather than the virgin herself.

In order to break the spell that has turned her mother into a bear, Merida and Elinor must, “mend the bond torn by pride,” an epitaph given to them by the witch. MEND seems to be the focus of this piece. Julie Fowlis’ song, Into the Open Air gets at this message of mending. It plays while Merida and her mother are on their quest to break the spell. “I try to speak to you everyday but each word we spoke, the wind blew away. Could these walls come crumbling down? I want to feel my feet on the ground. And leave behind this prison we share. Step into the open air.” As they begin to listen to each other, they begin to break the spell.

This is consistent with Disney/Pixar’s overarching mythic message. As Douglas Brode suggests in his book, From Walt to Woodstock: How Disney Created Counterculture, “America, in Disney’s broad view, is not liberal or conservative, progressive or traditional, Democrat or Republican. The genius of the system resided in a symbiotic relationship of each complementary opposition–an ever-shifting balance between rugged individualism and commitment to community.” The women in Brave suggest that perhaps the American archetype of Scottishness has become TOO insistently individualistic, too obsessively masculinized. Perhaps Pixar is responding to a cultural need for community building as opposed to rugged-individualism or factionalism. Perhaps it responds to an American weariness with an individualism that precludes community. Either way, this film suggests that balance IS American, Feminist, and EMPOWERING. And perhaps Pixar, whose culture is notably cooperative, is uniquely suited to this type of narrative.

Ultimately, Brave is a love song to the wild, virgin goddess’s role in psychological balance. It advocates that she be respected. However, because it is a Disney/Pixar story, it also advocates for the importance of community and companionship. Brave suggests that dependence and independence are not mutually exclusive, and that weaving these together might require the touch of particularly clan-orientated archetypal women. This is why Scotland…why the Scot…why the Celtic woman. It is precisely because of the American associations with neo-Celticism and the archetypal freedom fighting Scot that this story is possible, and that it is effective.


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Filed under Depth Psychology, Disney/Pixar, Essays, Fairy Tales, Movie Reviews, Walt Disney

Angel: Joss Whedon Does Noir


“Is there anything in this life but grief?” –Illyria 

“There’s love. There’s hope.” –Wesley   Angel Season 5 Shells

Until recently, I’d not really been a fan of the Whedonverse. Well, perhaps that’s not fair. It isn’t that I ever disliked Joss, but it is more that I just didn’t really watch Joss. I’d seen the movie Buffy The Vampire Slayer when it was released, but when Buffy TVS came around to TV, I was a sophomore in college. I like to call those the “dark years” of my pop culture fandom, as I was so busy reading and studying that I didn’t have time to watch his (or any) stuff, nor did I have consistent access to cable and that was before Netflix and Hulu.

I’ve also never been a huge fan of vampire stories. In fact, with the exception of The Lost Boys (1987), I have stayed entirely away from vampire mythology. My primal fear of vamps goes all the way back to a traumatic experience related to a neighbor in a Halloween costume when I was around four. As a young adult, I often had night terrors that featured a blond vampire without a face. This could explain my reticence to watch Buffy, and it certainly explains my long standing dislike of Spike as a character, though, I’ll admit, I’m kinda over that now.

By the time I saw Joss’ version of Much Ado About Nothing, I was convinced that all my friends were right. He is a genius. Recently, I was browsing my local DVD shop when I came across Buffy Season 1 for an incredibly cheap price. I figured “what the heck? All of my mythie friends swear by the amazingness of Joss’ vampire shows. Perhaps I should bite the bullet (pun intended) and finally watch it?” I brought it home to see if Bruce would like it. I figured that if he hated it, I could sell it back for about the same amount that I paid it, no harm no foul. It took about 2 minutes of the first episode for Bruce to fall in love with Buffy. And I can’t blame him. I love her too. She’s amazing and frankly, in spite of myself, I also love Angel. When my dear friend and Whedon guru, Nikki Fuller, invited me to the Whedon Studies Association conference commonly known as Slayage, I knew it meant one thing: time to catch up on the other shows, particularly Angel.

I already owned Season 1 of Angel, figuring the same as with Buffy TVS…if I hated it, I’d just sell it back. But I didn’t hate it. The show gripped me on an even deeper level than Buffy TVS did and not just because David is a bright and shiny object (which, of course, he is). I wasn’t sure at first what it was that hooked me. The darkness of the show, the message of how we find redemption deeply resonates with me. Halfway through the first season, it occurred to me what is was I was being drawn to there. DUH! Angel is Joss Whedon’s television foray into one of my all time favorite film genres–film noir.

Noir is a genre that peaked between 1940 and 1960. In its purest form, it is a response to the oblivion of WWII and focuses on the dark underbelly of American life, though its roots in crime fiction go back to the great depression. It isn’t a coincidence that it showed up during the war as a kind of counter-cultural expression. I find that we often romanticise the greatest generation‘s era. The people living during that time–particularly the young ones–were asked to make outrageous sacrifices. They were and are our parents/grandparents/great-grandparents, and we often honor their lives by focusing on the amazingly selfless gifts they gave.

We forget, however, how dark that time actually was. People living during the war did not have a magic 8 ball that would tell them how the war would end. It was truly apocalytpic…much as it was in the 1960s…much as it has been in the early part of the 2000s. And culturally, there was no time for apocalypse. All American resources had to go into fighting the war. Films were war propaganda. The US Army even took up residence at the Disney Studio with Mickey Mouse. Every part of American life was dedicated to winning the war. So the darkness…the doubt…the insecurity…and the guilt of the nuclear age came out in film noir. The genre produced some amazing pieces of art. Sunset Boulevard, Mildred Pierce, Double Indemnity, Anatomy of a Murder, and Vertigo are just a few of my personal favorites.

Obviously, Angel is a TV show, not a movie. Nevertheless, it is full of classic noir motifs.



The central character of a noir piece is generally called an anti-hero. As the name suggests, an anti-hero is a protagonist whose intentions may not be entirely pure. Like Angel, the anti-hero is perfectly suited for their job working through the seedy underbelly of America because they too have experienced corruption. They may be a recovering alcoholic/drug addict (like Eddie Valiant in Who Framed Roger Rabbit), particularly violent, or a social deviant. The noir anti-hero commonly works as a law man–a cop, a private investigator (Scotty in Vertigo)–also like Angel. Anti-heros seek redemption for the sins of their past, though often they refuse to admit it. Most commonly, they are one temptation away from being drawn back into the darkness themselves. As a vampire with a soul, Angel is the perfect anti-hero. His memories of his old demon days are still in tact, but the remorse he feels and the development of his authentically good heart  propel him on to do good in the world. As Joss said on the Special Features of Season 5 Disk 6, “Angel is an allegory for addiction” and “Redemption is something we work at every day.”

The Femme Fatale

The femme fatale is a noir archetype much like the anti-hero. She enters as a foil for him. She’s beautiful, alluring, and deadly. Dark sexuality is always present in the archetype of the femme fatale. She may seek out the help of the anti-hero, but in the end she may also be his undoing. A sexual female vamp is THE image of the femme fatale. We see examples of her in the characters of Darla (seasons 1 and 2), and Cordelia (season 4).

Darla is Angel’s sire (ewwwww Oedipus!!). This show shows us her past–her illness and how she was turned into a vampire. As a femme fatale, she is Angel’s weakness. Angel is unable to reject Darla even when he knows she is evil. He begs her to leave her ways behind, and she tempts him to return to evil. During season 2, he gives into his urges to be with her. When she returns pregnant, he becomes fiercely protective of her and his child even though evidence suggests that his child may be evil.

Cordelia, though generally not a femme fatale in the series, becomes one for a season of the series.  Cordy, as they call her, has a connection to Angel that goes back to his Buffy days. The two of them slowly fall in love over the course of the show. When she is herself, she is always shown as a positive relationship for Angel, but in season 4 she becomes possessed by a higher being who wants to use her body to be reborn. This being does tons of damage through Cordy, including becoming pregnant by Angel’s adolescent son and destroying any chance the two of them had to be together. This action itself almost destroys the Angelverse. She is Angel’s other weakness on the show (as Buffy makes very few appearances).

The Dark City

If there is one motif that is central to noir it is the dark city.  The city of Los Angeles is also iconic to the noir genre. Sure there are noir films that take place in New York, Chicago, San Fransisco and a few that are set in the countryside, but the City of Angels–and all the irony that implies–is the classic setting for these stories. Some have suggested that noir is LA and, at least in the golden age of film, when LA plays herself, she almost always plays noir. As psychologist James Hillman notes in his documentary Surfing LA, there is something Hades-like about the place, as though the lord of death himself may pop up at any time. The hills, the earthquakes, geothermal instability, the heat, the Santa Ana winds, the history of political/police corruption, the way it devours young women, and the wild, wild west mentality of the film industry are just a few of the things that make it such a dark image.The Percy Jackson series falls in line with this placing the entrance to Hades right off the Sunset strip. In the Angelverse, the presence of Wolfram and Hart (evil attorneys at law) opens up a channel to the evil powers that be. Wolfram and Hart are also very LA–powerful clients getting away (literally) with murder. The actual physicality of the city of Los Angeles is central to the show. Neighborhoods are discussed in such a way that those familiar with LA know exactly what those images imply, and furthermore, since Angel is a vampire, much of the work of the show must exist at night, adding a literal layer of darkness to the city.

These are just a few of the noir motifs. Many others exist in the show: moral ambiguity, the presence of evil, betrayal by friends, and perhaps most notably, despair of a world fallen to corruption. But this is the Whedonverse, and in Joss’ world the important thing is not that we are broken, full of the need for redemption. Humanist that he is, for Joss what is important is that we keep striving for redemption even if we know we won’t find it (perhaps we may find it but never reach it). Unlike traditional noir pieces that are literally black and white completely devoid of humor, Joss’ world is full of hope–colorful characters such as the green-skinned, Pylea native lounge singing empath demon Lorne. The show finds humor in our existential debacle by injecting it with a certain amount of silliness. It’s full of those fun moments that make me say “Oh, Joss…you would…” but punctuated by those tragic moments that also make me say “CURSE YOU JOSS!!”

Angel 1

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