The Colour Out of Space Opera Part Eight: What Colour Is The Sky On Your Planet?

Welcome back to The Colour Out of Space Opera! As promised last time (catch-up links: one two three four five six seven), this episode will take a quick look at the problem of planets.

As we’ve seen extensively, one of the crucial issues in space opera is how to differentiate characters, and ideally give the audience some understanding of who they are and what their role is, in a quick and easy way that can help casual viewers tuning in to the series, while not alienating or boring regulars.

However, another crucial issue is that space operas require characters to visit different planets on a near-weekly basis. Which presents a twofold problem: first, how to make a landscape look convincingly alien on a budget– and, second, how to disguise the fact that the same location usually has to stand in for several planets?

(as an aside, I’d like to stamp very thoroughly on the idea that this is the result of space operas being done on the cheap. This is a problem that affects all space operas, from the genuinely low-budget Blake’s 7 through to original series Battlestar Galactica, at the time the single most expensive TV programme ever made. Because it doesn’t matter if you have the resources of a small multinational corporation, that budget still has limits– and, even if your budget was completley unlimited, physical and logistical considerations also mean your choice of locations is not infinite).

One easy, cheap and effective way of doing this is through lens filters. A simple filming or post-production effect can make a normal Earth landscape look alien, as in Battlestar Galactica‘s War of the Gods:

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This particular effect clearly led to problems, as in the same story vis-FX shots including laser beams and the revelation of Count Iblis’ demonic forms were incompatible with it and had to be shot in conventional colours. Nonetheless, for the audience, the planet has been established as alien.

Blake’s 7, on more of a budget, used a red lens filter instead in Time Squad to make the planet look more alien and less Southeast England, without the troublesome vis-FX problem (sometimes simpler is best):

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Which is rendered even more effective by the social and emotional connotations of the colour red, giving the adventure a sense of urgency and danger. Similarly, in Cygnus Alpha, the titular planet’s superstitious theocracy is highlighted early on by having the exteriors set in darkness:

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Colour and filtering can also be used to drive the audiences’ emotions regarding the setting more subtly. For instance in the New Caprica story arc of reimagined Battlestar Galactica, the lighting and post-production teams indicate the sense of frustration, monotony and despair associated with the colony and its later occupation by giving it a grey, rainy tone throughout:

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But, in the episode Unfinished Business, as characters remember happier days on New Caprica, the planet is seen in unexpectedly brilliant sunshine, reflecting how it can look with the rose-tinted glasses on:

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Finally, the Eye of Jupiter story arc shows us how lens filters and visual effects can be used to achieve multiple ends at once. The use of lens filters, first, disguises the fact that the team are filming in Kamloops (handy for Vancouver and nicely rugged) yet again, and sets up a harsh, bleak, washed-out emotional tone reflecting the characters’ increasingly frayed relationships as well as their feelings about the planet:

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And, when the revelation in the temple is about to unfold, visual effects can change the sky and the landscape to something more suitably terrifying and apocalyptic:

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Next time: A shift back to costuming, and how to get historical referencing right… and hilariously wrong.

 

The Colour Out of Space Opera Part Five: Blake’s 7 and the Colour Coded Universe

Welcome back to The Colour Out of Space Opera, a serial essay on colour symbolism, structuralism, and their uses in space opera television series (links to parts one, two, three and four for those of you just joining us).

This instalment: Blake’s 7. Like original Star Wars, and both series of Battlestar Galactica, there’s a clear nature/culture divide. Because it’s 1978, we get organic, warm nature on the side of our protagonists (they’re not exactly heroic), with their partly-living ship and green-clad leader:

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And cool, technological culture is on the side of our antagonists, with a minimalist aesthetic straight out of Gary Numan’s stage performances:

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In Season Four, our heroes take on a more technical/cultural aesthetic (more on why next episode) but it’s worth noting that they still keep touches of nature symbolism, for instance the lush houseplants around Xenon Base:

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What Blake’s 7 also does, though, is something else you see colour doing in space operas. Take a look at this picture from Forbidden Planet, and see if you can tell, based on it, anything at all about the characters’ individual jobs:

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Apart from the man at third from left, who’s clearly the cook (and also, just as clearly, going to be the comedy figure), nothing. You can’t tell at a glance who’s the doctor, who’s the captain, who’s the engineer, whatever. Which is problematic enough in Forbidden Planet, where your audience only has to keep everyone straight for ninety minutes, but it’s likely to be absolute murder for a television space opera, where casual and intermittent viewers will be tuning in all the time, and to keep them from tuning out again just as quickly, you need an easy way of differentiating characters and jobs. But you also can’t make it obvious and laboured, or you’ll alienate your regular viewers. Hence:

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With the addition of a simple colour palette, it’s plain just from looking at the picture that we’ve got three groups of people, differentiated somehow, but probably by function. After a few minutes of watching, viewers should be able to have a rough idea of what the classifications are (blue is science/medicine; yellow for command and navigation; red for engineering and getting shot at by aliens). Regular viewers, though, aren’t being constantly whacked over the head with the distinctions. Much better.

Blake’s 7 used this sort of device to differentiate its human characters according to the functions and emotions we associate with different colours. Take a look at Season One’s space-anorak getups: dark green for our Space Robin Hood, Blake; paler green for telepathic nature-girl Cally; brown for earthy strongman Gan; pink for femme-fatale Jenna; blue for computer-expert sociopath Avon (not pictured: Vila, the comedy thief, in orange):

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Later, when June Hudson takes over, she eschews the colour-palette symbolism, but does much the same sort of thing using clothing styles. Spot the Robin Hood, the femme fatale, the strongman, the telepath, the comedy thief, and the sociopath:

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Finally, in the Season Three surrealist tour-de-force Sarcophagus, the characters’ alignment with their archetypes (musician, magician, priestess, warrior and death-bringer) is again symbolised through their colours:

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Blake’s 7 does something else with colour and costume, though, which we’ll look more closely at next episode.

Royal Geographic Society Presentation: Doctor Who, The Mutants, and Postcolonialism

As well as presenting a paper at Worldcon last month, I also got to present one at the Royal Geographic Society’s annual conference, on Doctor Who’s serial “The Mutants” and its take on postcolonialism– a rare instance of a 1970s serial being post- rather than anti- colonial.

I’ve uploaded the draft paper to Academia.edu as usual; I couldn’t really record it this time, so there’s no accompanying video, sorry.

 

The Colour out of Space Opera: Red And Blue

So, having got the preliminaries out of the way (part one here and part two here, for those of you just joining us), we now get on to some actual space operas, and the things they do with colour.

Last time, I pointed out that structuralist anthropology is quite big on binary oppositions. Male/female, raw/cooked, nature/culture. Well, nature/culture oppositions are quite a big thing in space operas too. This goes back to the ur-space-opera, the First Ancestor: Forbidden Planet (1956), the prototype for Star Trek and, with it, all of American space opera ever since.

Forbidden Planet straight away set up a colour opposition between culture, rationality, technology and science– represented by colours on the blue spectrum: neutral, quiet, calm. Here’s the spaceship:

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Here’s the crew:

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Here’s the city of the Krells:
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However, when we encounter the Id Monster, representing the irrational, natural, emotional state, its colours are on the red spectrum:

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Meanwhile, just look at what the designer is doing here with Robbie The Robot, who, being a helpful robot built with Krell technology, and serving Morbius, the rational scientist who is in fact the calm face of the Id Monster, is on a rather ambivalent position between the rational and irrational, the technological and the natural:
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This particular grammar of blue/technology/rational, red/nature/emotional, has become a huge part of space opera visual culture– to the point where it’s worth noting that in the climactic fight at the end of Black Panther, T’Challa (rational, technological) wears a costume with blue elements, and Eric Killmonger (emotional, natural) one with red elements.

However, as I also said last time– one of the things about these oppositions, they aren’t always interpreted in the same way. In the 1950s, when Forbidden Planet was made, technology is a positive force, emotions are wrong and dangerous, and so our good guys are in blue, and our Id Monster in red. Twenty years later, however, and with people becoming much less certain technology was their friend, and recognising that it’s not a bad thing to be in touch with one’s emotions, we get Star Wars. And guess who’s got the blue:

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And who’s got the red:

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Which is probably why we also get this association in Firefly. Red:

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Blue:

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Once you’ve established that grammar, though, you can start playing with it. In the prequel movies, before his transformation into sleekly technological Darth Vader, Anakin is clearly associated with the colour red:
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The intention here is fairly obviously not to present him as a good guy– he murders a schoolful of Jedi children and tries to strangle his own wife, after all. However, one of the themes of the prequels is that Anakin’s failure to master his emotions is what leads to his downfall. And, by contrast, Anakin’s son Luke, with his blue lightsaber, on his green swamp planet with his little green Jedi master, learns to achieve this control:

 

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So again we have red/nature/emotional, blue/culture/rational, but whether they’re good or bad things clearly depends on the character and the situation.

Similarly, have a look at the poster for Serenity, the movie which wrapped up the story of Firefly:

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What we have here is River Tam, dressed in green, but in front of a rather red and orange explosion. Tam herself is poised, skilled, and controlled: but the result of her actions is always chaos. So here we have nature/culture, ego/id, represented visually in the same character and in the same image.

To sum up: as discussed last week, space opera has a grammar, expressed through the use of colour. But once you understand that grammar, you can use it to say different things– and even convey completely opposing ideas within the same story, as with Anakin’s journey to the dark side.

Next up: Battlestar Galactica, Blake’s 7, and other things you can say with nature and culture.

The Colour Out of Space Opera: What is structuralist anthropology, and why should I care?

So, to recap: this is a blog post series, based on a 60-minute talk I gave in 2018, on how designers working on space operas secretly use structuralist anthropological concepts to establish character and mood quickly and unobtrusively, and to differentiate locations easily. You can read the introduction here.

51uTBkmKh2L._SX311_BO1,204,203,200_By this point, a few people are probably asking what “structuralist anthropology” is, and, yes, why it’s at all relevant. So: this post will be the quick-and-dirty, oversimplifying, explanation (if you want longer and more complicated, I recommend Claude Levi-Strauss’ Structural Anthropology, Edmund Leach’s Social Anthropology, Needham’s introduction to his edited volume Right And Left, and Pierre Bourdieu’s essay The Berber House. Yes, there are a lot of French names there– the reason will become obvious in a second. Please also note that the use of Amazon links is indicative only– I’d encourage you to use your local library if you can).

Structuralist anthropology emerged in the 1950s, initially in France (see my recommended reading list above), but with the UK and other places (such as India and South Africa) following close behind (what about North America? While it wasn’t uninfluential, at the time the US and Canada were largely dominated by an emerging culturalist anthropology developed from the works of Franz Boas and his student Ruth Benedict, so took a slightly different approach. Again, longer and more complicated).

The defining characteristic of structuralist anthropology is, essentially, the idea that culture is sort of like language: that people have cultural traits, but underlying these is a sort of “grammar”, which informs the ways in which people possess and express these traits. The initial idea the structuralists had was to drill down through these and identify what’s universal to all humans. While they did identify some things that seem to be common to all human cultures, the problem was that they were expressed differently, sometimes quite radically differently, all over the place: for instance, marriage, as an institution, is arguably universal, but the idea that “marriage is always (or even usually) between one man and one woman” is wrong, dead wrong, and the idea that every person in a given society should, ideally, be married, is also not a given.

Eventually, having figured this out, the structuralists instead wound up focusing on comparison and context: looking at the different ways different cultures address the issues humans face around the world, though without losing sight of the initial premise about culture as a kind of language, with an underlying grammar.

One key point to raise here is the idea of binary oppositions. Structuralists fairly rapidly turned up the fact that human societies love developing informal classifying systems (what we call “native categories”, and incidentally I’ve written about this too), which often revolve around oppositions between categories: nature-culture, raw-cooked, female-male, left-right, yin-yang, etc. But again: this is complicated and problematic, and these binary systems are far from universally expressed or interpreted (“left”, for instance, is “sinister” in the UK, but “sacred” in Japan). Many of my readers might find that list I just gave familiar and even self-evident, but that’s because my blog stats show most of you are from the UK and the USA, or secondarily from Australia and Canada, where all of those are, well, your native categories.

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An example from the literature is the idea, analysed in an essay by Sherry Ortner, that “Female is to Male as Nature is to Culture”: this spawned an entire (very good) edited volume by Carol McCormack and postmodernist living legend Marilyn Strathern, coming to the conclusion that this wasn’t universal, and, even in places where it is, the meanings of “nature” and “culture” and their symbolic relationships to gender aren’t necessarily the same. Furthermore, that it changes over time: what European people in the 18th century understood by making that sort of opposition isn’t what Europeans mean now.

What has all this got to do with space opera? Hang on to your tricorders, we’re going back in….