Essential Film Festival Information
Title
A Cinema of Loneliness
Research Question
“How are the ideas and feelings of loneliness represented cinematically by characters that inhabit and move through the cityscape of 1970s New York?”
What are you attempting to accomplish with your festival?
A Cinema of Loneliness exists to shine a light on the issue of loneliness as portrayed and impacted by the tumultuous cityscape of 1970s New York.
Why does A Cinema of Loneliness matter?
First and foremost, A Cinema of Loneliness matters as across time storytelling has existed to reflect on a wide variety of societal and political issues. Shakespeare commented on this idea in Act 3, Scene 2 of his play Hamlet, wherein the title character explains how actors on a stage exist: “…to hold as 'twere the mirror up to nature: to show virtue her feature, scorn her own image, and the very age and body of the time his form and pressure…” Speaking with Variety, Mexican Filmmaker Alejandro Gonzalez Inarritu, whose dramatic works often explore the deeper depths of the human condition noted how: “Cinema is a mirror by which we often see ourselves… That’s the role we play as filmmakers. If that power is not transmitted on the screens, there’s something wrong.”
Who is the target audience for A Cinema of Loneliness?
The target audience for A Cinema of Loneliness includes cinephiles of all ages who desire opportunities to see important, classic films on the big screen.
What is the proposed festival location for A Cinema of Loneliness?
Filmography
A filmography is a list of motion pictures collected according to a common filmmaker, genre, theme, or research interest. In this case you will be choosing a representative city centered around a common theme / approach / set of ideas developed around ideas raised in the course. The purpose of this assignment is to demonstrate your ability to research and evaluate relevant films based on your chosen film “city” and a research question. In one way, you can think of it as a running narrative or story about how you are thinking about your chosen city, and what films you would suggest to anyone wanting to understand some argument or set of observations you have made about films centered in that urban space.
For the purposes of this assignment, I would like you to create your annotated bibliography entries using at minimum 250-350 word statements that:
Summarize and briefly describe the chosen film’s context (i.e: who created it, when and where was it released, and any other details of interest related to the circumstances of the film’s production).
Briefly describe and identify the main themes, narrative, and/or qualities of the film’s form and content, and indicate why you have curated this film to be screened in the chosen order.
Discuss why you chose this film for the filmography and how it helps you address your research question concerning your chosen city and the argument you are making about the representative films you selected.
The final annotated filmography should constitute a minimum of 6 films and a maximum of 10 films.
The Panic in Needle Park (1971)
The French Connection (1971)
Mean Streets (1973)
Dog Day Afternoon (1975)
Taxi Driver (1976)
Saturday Night Fever (1977)
An Unmarried Woman (1978)
Interiors (1978)
All That Jazz (1979)
Kramer Vs Kramer (1979)
Annotated Bibliography
Please include an annotated bibliography at the end of your project of 6 CAREFULLY SELECTED SOURCES that should include at least three resources that are scholarly in nature (i.e. book, book chapter, scholarly journal article) that you consulted and would ideally help someone just coming to your film festival learn about your chosen films, filmmakers, themes, ideas, history, etc. Each annotation should be a minimum of 200 words.
ONE > Brown, Brené. “Atlas of the Heart: Mapping Meaningful Connection and the Language of Human Experience.” E-book ed., Penguin Random House LLC, 2021. Kindle.
In “Atlas of the Heart,” Brené Brown creates a framework, and provides meaningful definitions eighty-seven different emotions and experiences that serve as the basis for being human. For Brown, the language of emotion allows us to understand the feelings we experience and makes it easier to share those experiences with others. Tied in the understanding of emotion is the ability to subsequently understand oneself.
With her chapter, “Places We Go When We Search for Connection,” Brown explores the emotions and experiences of Belonging, Fitting-In, Connection, Disconnection, Insecurity, Invisibility, and Fitting In.”
Specifically, Brown opens her chapter discussing the terms of belonging and fitting in, noting how individuals need “…to belong to ourselves as much as we need to belong to others” (152). Building on this, Brown explains how interconnected the ideas of love and belonging are, and without love and belonging, individuals suffer. Belonging serves as the basis of well-being, as individuals cannot survive without a connection to others, ideally through a shared humanity. Brown also notes how true belonging should never require somebody to change who they are, but to be who they are – that is, one should not have to try to fit in, betray their values, hide aspects of oneself, or fight for approval and acceptance to fit in.
Brown defines connection “…as the energy that exists between people when they feel seen, heard, and valued; when they can give and receive without judgment; and when they derive sustenance and strength from the relationship” (169). By contrast, Brown defines disconnection as being “…often equated with social rejection, social exclusion, and / or social isolation, and these feelings of disconnection actually share the same neural pathways with feelings of physical pain” (170). Furthermore, chronic disconnection can result in feelings of loneliness and powerlessness.
Brown shares several key experiences Leopoldo should watch out for when it comes to disconnection. First, Brown cites Trisha Raque-Bogdan, who explains how people may develop their own strategies when they do not meaningfully connect with others, such as: hiding who they are; discrediting their need to connect with others by pretending they don’t need anyone; or keep their thoughts and feelings to themselves. Brown notes though that these strategies never work. Secondly, Brown describes how a drive towards perfectionism can cause others to push the perfectionist away.
Next, Brown dives into three types of insecurity one cabin feel in life, which starts with self-doubt and a lack of confidence, but is much deeper. Domain-specific insecurity happens when one feels insecure about a specific area of life, such as with the availability of food, financial resources, or even basic physical safety. Secondly, Brown describes relationship or interpersonal insecurity, which happens when one feels they do not have a supportive and trustworthy relationship which makes individuals insecure about feeling “…loved, trusted, protected, and valued” (173). Finally, Brown describes general or personal insecurities as those which arise when one is too critical of their own real or perceived weaknesses.
Invisibility, which Brown describes as being one of the most painful human experiences individuals can have, and is another emotion Brown examines, noting how it serves as a part of one feeling disconnected because their individual and shared humanity go unheard. Brown notes how there are three distinct types of invisibility: interpersonal invisibility (between people), group invisibility, and representational invisibility.
Finally, Brown discusses loneliness, an emotion she has researched and studied for years. She describes how researchers John Cacioppo and William Patrick defined loneliness as a perceived social isolation, which can become a dangerous condition for individuals to feel, both mentally and physically. Brown reveals how researchers JulianneHolt-Lunstad, Timothy B Smith, and Bradley Layton found that living with loneliness can increase the odds of individuals dying earlier by 45 percent. In 2020, Surgeon General Dr Vivek Murphy emphasized how loneliness leads to a higher risk of individuals developing cardiovascular disease, dementia, depression, and anxiety. He also noted that loneliness decreases “…task performance, limits creativity, and impairs other aspects of executive function such as reasoning and decision making” (181). At its core, loneliness is any meaningful social interaction, be it on an initiate level or on the level of family, friendship, community, or work. She also notes that the emotion of loneliness is remarkably different from the experiences of being alone, explaining how biologically, “our neural, hormonal, and genetic makeup support interdependence over independence” (178). In short, human beings are “…wired for belonging” (178). Brown also gives voice to the idea that we often ignore or deny the loneliness we feel, and that we attach shame to the feeling, “…as if feeling lonely means there’s something wrong with us” (178).
TWO > de Trenquayle, Madeleine. “Alone in a crowded city: As social restrictions ease, UBC philosophers and psychologists are helping us imagine a city where people feel more connected.” The University of British Columbia Magazine, a Publication of alumni UBC. 08 Jun 2022.
Madeleine de Trenquayle is an Editorial Communications Manager for the Faculty of Arts at the University of British Columbia where she focuses on stories about the creative arts, humanities, and social sciences. In addition to writing for UBC, de Trenquayle regularly writes for The Tyree, as well as for The Guardian. She has also worked as a researcher for the Vancouver Heritage Foundation, the Museum of Vancouver, and for The Saturna Island Heritage Centre.
De Trenquayle opens her article describing how cities had been becoming prone to increased levels of loneliness, even prior to the COVID-19 pandemic forced individuals to isolate. She cites how in 2012, the City of Vancouver under Mayor Gregor Robertson had launched a task force to investigate the best ways to combat loneliness in a city following a survey which revealed how one in three Vancouverites found it hard to make friends, and one in four felt alone more than ever before. In her opening paragraph, de Trenquayle raises several other key points about loneliness including how: in 2017, the United States Surgeon General declared loneliness as an epidemic; in 2018, the U.K. under Conservative Prime Minister Theresa May, created a post for a ministerial lead for loneliness, whose portfolio was a part of the Ministry for Sport, Civil Society and Loneliness; and finally, de Trenquayle notes how Angus Reid reported that the percentage of Canadians suffering from loneliness raised from 23% of the population in 20219, to 33% in 2020. But examining the issue in 2022, as restrictions related to the pandemic were ending, de Trenquayle asked whether the issue would continue to be as important, and she questioned how cities could help people to feel more connected.
De Trenquayle answers her own question by citing Dr Kimberley Brownlee, Canada Research Chair in Ethics and Political and Social Philosophy who argues that social connections are more important to an individual’s wellness than either economic or political rights. They form a foundation for one’s social needs, and without connections, Brownlee argues that it is impossible to tackle the other concerns. She also describes how people are deeply social creatures, where acceptance and belonging become more important than all other needs individuals have. Secondly, de Trenquayle discusses how loneliness can be terrible for an individual’s physical health, in addition to their mental wellbeing. Chronic loneliness is equivalent to smoking 15 cigarettes a day, where loneliness can lead to “…reduced immunity, depression, cognitive decline, and increased risk of heart disease and stroke.”
In terms of why those living in cities often report feeling lonelier, de Trenquayle states how population mobility, cost of living, a poor work-life balance, feeling unneeded, and living alone are all tied to urban loneliness. Those moving into new cities often experience loneliness as they leave existing ties behind and find it difficult to make new ones. Chronic loneliness can cause people to mistrust one another and eventually avoid social interactions altogether. De Trenquayle continues to cite Brownlee, who notes that a city’s design can leave people lacking incentive to connect with others. This, combined with its high volumes of people living their, can make people feel isolated where they lack any reasons that make them feel special to others.
One area where cities can easily help people to feel less alone is by providing opportunities for people to connect and feel needed through engagement in volunteerism. To this end, de Trenquayle notes how in the U.K., doctors can now provide patients with social prescriptions for loneliness, such as signing up for volunteering, or art classes. Another area Brownlee cites that can help people defeat loneliness, is through the long-term attention to the environmental design of cities. This design includes providing spaces for people to gather and making it easier to move through cities on accessible transportation. City planners need to keep in mind the importance of having spaces that help people support as well as create new social connections.
Finally, de Trenquayle discusses the work by by a UBC PhD student in psychology revolving around how high-rise buildings can help social interaction between residents. Some ideas about this centre on places where dog owners can gather, having more shared social spaces through a building, from shared kitchens to mini libraries.
Heng, Simone. “Simone Heng: Human Connection Specialist: Inspiring People to Connect in a World Thirsty for Connection.” Jan 2024, https://simoneheng.com/wp-content/uploads/2024/02/Simone-Heng_Press-Kit_January-2024.pdf. Press kit.
Simone Heng’s press kit notes how she “…is a human connection specialist and former international broadcaster for, among others, Virgin Radio Dubai, HBO Asia, and CNBC” (He g). Heng has a communications and cultural studies degree from Curtin University of Technology in Perth, Australia. She is the author of two books on loneliness, 2022’s Secret Pandemic: The Search for Connection in a Lonely World and 2023’s Let’s Talk About Loneliness: The Search for Connection in a Lonely World. Heng tours the world giving talks related to connection and loneliness for a wide range of organizations including many Fortune 500 companies, Harvard University, TED-x, and the United Nations.
THREE > Heng, Simone. “Let’s Talk About Loneliness: The Search for Connection in a Lonely World.” E-book ed., Hay House, 2023. Kindle. pp. 21-33.
In Chapter 2, Satiate: The Five Types of Human Connection We Need, Heng focuses on exploring the kinds of human connection people need. She opens by relating an insightful story about working at a radio station, which she had been doing for almost twenty years at this point, “…talking about fluff” (22). She also describes how she felt she did not necessarily fit in at her workplace, and that there were instances of workplace bullying which made it difficult to work there. Heng believed that her communication talent did not explore issues that mattered to her. During one contest the radio station held, the station asked callers if “…they could have any superpower in the world, what would it be and why?‘ (23). One response stood out for Heng as the caller said she would like to be able to relate to people more easily, one on one, as people too often are cold to one another. Loneliness it appeared, was becoming such an issue that being able to connect with others was a superpower.
Heng emphasizes how connections come in many forms, all of which are important to keep people feeling connected. She also reminds us that people do not have to find every type of connection in one person, or in their romantic relationship. But we cannot minimize the need for any of them, as they are all vital to our wellbeing. Specifically, Heng names five specific types of connection that people need.
The first connection she names are Micro-Connections, those little, seemingly unimportant, incidental interactions that happen everyday between family, friends, and strangers. Heng shares how Barbara L Fredrickson, in her book, Love 2.0: Creating Happiness and Health in Moments of Connection, describes love as casting a wide net everyday, being those micro-moments of warmth and connection shared with another living being. These moments for Heng, represent the feeling that individuals belong to a world that is bigger than them, and as such, they are not alone.
The second connection people need is Self-Connection, where one understands one’s self-worth where they feel complete, and satisfied as an individual. Heng notes that this can be hard to do, as one’s self-worth can go up and down based on what happens from day to day. A keen sense of self helps one connect with others, serving as the bedrock for one’s emotional intelligence. And self-connection is achievable anytime through practices such as, but not limited to: “…meditation, therapy, exercise, breath-work, and your own spiritual practice” (29).
The third connection Heng discusses is Intimate Connection, which are those people one is closest to in life, providing the strongest emotional support possible. Heng notes how anthropologist Robin Dunbar says that people tend to have five close friends or family members in life. Heng also emphasizes how a lack of intimate connection can leave one feeling ungrounded in life.
The fourth connection listed by Heng involves Relational Connection, which involves having people in life that one can call on when needed. For example, Heng describes this as having someone you can call on to take you to the hospital and pick you up when you’re having a procedure done where one cannot drive afterwards. Heng notes that according to Dunbar, this group of family and friends includes around fifteen people in someone’s life. Heng notes that this kind of connection is important, and individuals need to become comfortable with the kind of vulnerability that needed when asking for what one needs.
The fifth and final connection Heng describes is Collective Connection, which involves an individual belonging and keeping affiliations that allows one to be in tune with other people who have similar interests. Individuals can find Collective Connection through the exploration of hobbies, joining local groups and professional associations, as well as through volunteering.
FOUR > Heng, Simone. “Let’s Talk About Loneliness: The Search for Connection in a Lonely World.” E-book ed., Hay House, 2023. Kindle. pp. 79-92.
In Chapter 5, Addict: The Relationship Between Human Connection and Addiction (pg 79-92), Heng begins with her recollecting several moments from her past, one of which involved her arriving at the same hospital a year earlier after she had found her mother terrified, her face swollen, with deep rings around her eyes. She recollects being in the hospital waiting room, where adults struggling with addictions were wailing and screaming, others talking in incomprehensible, slurred speech. She described how some were scratching their parched skin, their eyes appearing empty. Heng is clear that their suffering was violent and excruciating. It was an unsettling experience four Heng, the introduction to a subculture her mother had been carefully to shield her from when she was growing up.
Heng’s discussion then moves to describing how a lack of connection can lead to addiction. She notes how Dr Gabor Maté believes that most individuals are not that far becoming addicts. Contemporary society has unveiled a plethora of ‘behavioural addictions,’ grounded in disconnection. Heng explains how Dr Bruce Perry and Oprah Winfrey describe in their book, What Happened to You?,’ that childhood traumas can lead to adults who develop a worldview that other people are not safe. These adults can become susceptible to addiction as based on their going into a fight or flight mode during moments of trouble. In short, an addiction acts as a means of soothing an individual from the pain they are feeling – searching for a way to achieve an inner tranquility. By contrast, Heng explains that individuals who have their childhood need for safe connection are more resilient and able to stay away from addictive behaviour.
Through her own therapy, Heng explains how she had been addicted to love, “…someone in constant search for connection, with a deep thirst for love and approval. In each new person I met, I didn’t see a human: I saw a vessel for possible validation and adoration, which I equated with being loved for a fleeting moment” (88). Ultimately, Heng explains how “learning to connect with myself and then with others comprised a large part of my healing” (89). She describes how for an alcoholic, they can find that they always want more from their very first sip – but through the process of finding out who an individual is apart from their addiction, an addict can learn how to connect with others.
Finally, Heng ends with a discussion of what people can learn from the correlation between human connection and addiction. For Heng, this is rooted in being able to share painful moments with trusted individuals; setting right unhealthy family relationships; and being of service and support to others. Individuals dealing with addiction can safely explore and work on these three areas through addiction support groups, as well as through interactions with addicts in one’s family or close circle of friends.
