Review
Culture
Film & TV
Identity
Weirdness
5 min read

Nightbitch’s metamorphosis of motherhood

In parenting the best things in life cost everything and nothing.

Krish is a social entrepreneur partnering across civil society, faith communities, government and philanthropy. He founded The Sanctuary Foundation.

A woman runs down a street at night accompanied by dogs
Amy Adams, running with the dogs.
Searchlight Pictures.

With birth rates declining, family breakdown increasing and what has been called an anxiety epidemic amongst children, a film about the raw challenges of motherhood – aimed at men as much as women - has to make us sit up and take notice.  

Nightbitch does exactly that. Based on Rachel Yoder’s lockdown novel of the same name, it tells the story of a stay-at-home mum who, faced with the brutal realities of modern-day mothering, discovers her feral side – and transforms into a dog. 

The film stars Amy Adams, an exceptional actress known for her roles in Arrival—a Denis Villeneuve masterpiece about aliens arriving on Earth—and other iconic films like Man of Steel (as Lois Lane), Enchanted (where she plays the central character), and Night at the Museum (as Amelia Earhart).  In this film she delivers a powerful and deeply emotional performance as another alienated character, once a successful artist with a promising career, now reduced to part-parent, part-nightbitch.  

The plot has echoes of Franz Kafka’s The Metamorphosis, where travelling salesman Gregor Samsa wakes up one day to find himself transformed into a giant insect. While Samsa’s arthropod transformation signifies entrapment and helplessness, Amy’s canine alter-ego provides a contrasting sense of liberation, offering her an empowering path of fierce self-assertion amid the demands of motherhood that have become overwhelming and suffocating. Nevertheless, both magical realism narratives use animal transformation to explore profound feelings of loss of identity, isolation and inequality - themes that are especially relevant in a time when pressures on families are immense.   

Identity loss 

Introducing herself to a group of new mothers, Amy’s character, who remains nameless throughout, says, “I used to be an artist.” Her inability to articulate who she is reflects so much: her loss of purpose, loss of social identity, loss of external validation, loss of financial independence, loss of cognitive functions, loss of self-worth. But it is not only her transformation into a dog that depicts this. There’s a poignant moment as the film opens when Amy bumps into the woman who has taken her old job. The stark contrast between their appearances—Amy looks pretty rough compared to her perfectly turned-out replacement—highlights just how different her life now is.  It seems to me that this image of identity loss will resonate with all who face the struggle to reclaim oneself after a major life event, but especially with new mothers.  

Isolation 

Though Amy’s character is married, her husband is often absent, working long hours to provide financially. When he is home, he seems to want the pre-motherhood version of his wife, engaging only in the lighter aspects of parenting while avoiding the ongoing challenges. This dynamic leaves Amy’s character feeling alone and disconnected from her husband. Not only that, Amy’s initial attempts to connect with other mothers at her child’s nursery fall flat. Although they share the bond of motherhood, she finds their conversations unfulfilling. Similarly, when she reconnects with her old work friends, she discovers their lives have moved on without her, deepening her sense of displacement. She doesn’t fit in at home, at work, or in her community. She is trapped between worlds and is deeply isolated. Nightbitch offers a powerful antidote to Insta-perfect images of parenthood. The stark visual this film provides of the mother running away from the home at night as a dog challenges us to take seriously the need for mothers to escape claustrophobic societal expectations and to find autonomy, community and support.  

Inequality 

The third key theme explored in the film is the inequality between the male and female experiences of parenthood, as it portrays how much of the burden falls on women. Statistics only confirm the ongoing gender disparities, with women far more likely than men to reduce working hours and sacrifice their career prospects. Women disproportionately shoulder the long-term economic and professional consequences of parenthood, as well as the day-to-day duties of parenting. Add to this the emotional impact of isolation and identity loss, and the burden becomes almost insurmountable. This cumulative strain is faced by all those who are expected to seamlessly transition from independent individuals to selfless caregivers, often with little structural support. The film lays bare how these pressures, left unaddressed, can fracture not only individual lives but the entire stability of the family.  

The film left me with questions:  

Have I played my part? 

As a father, watching this film prompted me to reflect deeply on my own family dynamic. Do we divide responsibilities fairly? Have one person’s dreams or ambitions been side-lined for the sake of the others? Do I overlook or undervalue what my wife does?  What happened to the balance we originally envisioned and agreed upon as a couple?   

Where is the support? 

I also wondered about the structural support needed for those beginning their parenting journey. Then I remembered who facilitates tens of thousands of parent and toddler groups each week across the UK – the Church. Over a third of children under four attend these groups, translating to millions of parents and carers finding access to a lifeline – a welcoming environment and space for connection and mutual support. Do churches know what an important role they are playing? Do new parents know what is available to them there? 

Is parenting only a burden? 

While the film expresses brilliantly the challenges of parenthood, does it do so at the expense of expressing its joys? In my own experience parenting 30 children through birth, fostering, and adoption in almost the same number of years, I am still trying to work through the paradoxes. How can it be both overwhelming and overwhelmingly enriching. Both lonely, and connect us to the privilege of unconditional love? How is it that in parenting the best things in life cost everything and nothing? 

At the London Film Festival Premiere that I attended, Amy Adams also reflected personally on the film: 

“It gave me an opportunity to not only tell my relationship with my mother but also my sister and my friends…. There was a deep universality to the experience of motherhood but also the exploration of relationship inside of parenthood,, the relationship with husband. Everything just fell so true, relatable, and funny.” 

In the end, Nightbitch is more than a dark, fantastical, funny tale of transformation; it’s a powerful mirror held up to modern family life that everyone can benefit from considering. It challenges traditional gender roles and expectations, inspires reflection on sacrifices and struggles, and provokes important questions about identity, privilege and partnership in the complex journey of parenthood and beyond.  

Support Seen & Unseen

Seen & Unseen is free for everyone and is made possible through the generosity of our amazing community of supporters.

If you’re enjoying Seen & Unseen, would you consider making a gift towards our work?

Article
Awe and wonder
Culture
Digital
Music
1 min read

The rave: a last bastion of hope?

Was the Brat summer the last chance for rave culture?
Ravers pose together for a selfie.
The anniversary party.
Rhythm Section.

The Rave is a site for communal epiphany, a burst of divine revelation. Illegal raves and alternative club culture seeps into the popular imagination, informing it in ways unbeknownst to most.  But it wasn’t until last Summer’s Brat (Charli XCX) landed on the global charts that people began questioning the importance of Rave and Club culture again. Is our Brat the herald of a new golden Rave dawn? I think not.  

However, undergirding the Rave is something far more profound, perhaps even religious. Raving suggests that the world might be otherwise, and it does this through a temporary release from this world’s demands.  What might this say about our cultural moment? 

Coordinating the Rave’s aesthetic is the dance between the DJ and ravers, accentuated by the practicalities of a decent sound system, lights, and a bit of fog. Inaugurating Rave’s epiphany, though, are the diverse motions of bodies to a singular beat. Techno reduces digital sounds to their basics and then pushes that to its boundary. Circumventing the rigidity of technology’s logic are the gestures of human spontaneity on the dance floor. The rave asserts that technology doesn’t have the last say over human life. 

At the Rave, those traditionally on the margins of society become the center: a temporal expression of eternal longing, momentarily experienced as a shared catharsis and liberation. The dance floor is a bulwark against an increasingly de-ritualised and dehumanising society. It is a testament to the body being a medium for hope. Whether an intoxicated body or, in a growing trend, a sober one, it is the human fleshyness which takes priority. Both options respond to how one might cope with and confront the technological barrage.  

Techno began as a language for African American youth, finding a future amidst the industrial ruins of Detroit. In our late modern moment, Rave culture acclimatises the body to the persistent sound of our technological age. It subverts the dehumanising tendencies of digital culture: mass impersonal media and abstracted global conversations.  Instead, a momentary online connection is used to gather offline. When you’re there, you’re not concerned about telling the world. It is an attention to the present moment.  

The Rave harbours a liminal threshold between appreciation for this life and the longing for some next one. 

Worryingly, some have warned that clubs will dwindle to their knees this decade, squeezed out by neighbouring property developers or no longer economically viable amidst the cost-of-living crisis. The only thing being pushed out, however, is the possible resistance to a particularly greedy homogenisation of culture. In dislocating alternative discourses of ritual, we simultaneously assert that human bodies only have one particular “rhythm”: the rhythm of ceaseless economic expansion.  

The Rave resists an uncomplicated acceptance of technology’s gift.  Its goods are re-scaled to an embodied celebration of life. 

In Raving (2023), McKenzie Wark expands upon this, saying, ‘Techno, not as genre but as technique, lets digital machines speak. Not unlike the way jazz lets analog instruments speak… Sounds at the limit of what the machine or the instrument can do to get free. Blackness in sound as the technique of making the thing free to sound off as itself and to take the human with it, into movement, into feeling, into sensation.’  Rave’s sound quite literally brings technology’s language to the end of itself. 

For some, raving is what holds them to life. For others, it’s a momentary release from it. Whilst our bodies cannot exceed techno’s interchange with technology, we do learn how to harness the potential humanness within it. The Rave harbours a liminal threshold between appreciation for this life and the longing for some next one. In twisting its technological medium into a more human configuration, rave culture participates in hope. 

Back in 1965, theologian Jürgen Moltmann wrote, ‘Hope’s statements of promise, however, must stand in contradiction to the reality which can at present be experienced. They do not result from experiences, but are the condition for the possibility of new experience… They do not seek to bear the train of reality, but to carry the torch before it. In so doing they give reality a historic character.’  While Moltmann is writing concerning Christianity and the crucified Christ, his framework for thinking about hope is helpful. Hope never occurs outside of history. The Rave embraces this historical moment and attempts to inhabit it as a contradiction. 

Recently, I went to Rhythm Section International’s tenth-anniversary party at EartH, Hackney. Rhythm Section was founded as a music collective and is still curated by Peckham’s own Bradley Zero (BZ). Known globally, its parties and label imprint span techno, house, jazz, funk, spoken word, and RnB. 

I first danced to BZ’s DJing at a record shop in 2018 while still living in Melbourne. The beauty of this particular community is that it provides a bridge for what Wark identifies: just as jazz brings analogue instruments to their limits, techno does the same for digital. As experienced recently at EartH in Hackney, Rhythm Section tries to push digital and analogue sounds to their threshold across the night. In contrast to the pure techno rave, BZ’s selection causes a polyphonic liberation. Joy is found through the instruments slapped just as much as in the DJ faders pushed.   

This joy was evident in the diversity of ages and cultures present. “Mature heads” danced alongside students; some swayed, while others vogued. Without spaces such as these, where else can we celebrate the diversity of human responses to the same sound? 

My concern with club culture’s demise is that those places of contradiction are swallowed up by a faux vision of “smoothness”. We replace spaces of alternative being with sameness. A diversity of aesthetics is converted into another apartment complex. We make room for the novelty of Brat but not the culture she draws upon. 

Rave culture attempts to redefine the dominant technological language of our day, making the body its lens and not the periphery. By privileging the human body, Rave’s hope acknowledges profound discontent with the world but understands that all “escape” is temporary. This re-calibration enacted in Rave’s ritual de-escalates the supposed importance of technology’s ceaseless expansion. Thus, it exposes a more profound longing, one where it will be an eternal dance that deepens the love of life by going ever deeper into the particularities of individual bodies and their movements.  

Because it offers a form of explicit hope, the Rave is a ritualised space filled with the belief that there can be “something more”. And this more-ness is, ultimately, encountered in the face of those we dance with; whether in a fleeting glance to ask, “Are you alright?” or the mutual smile that says, “I love this song”. 

Join with us - Behind the Seen

Seen & Unseen is free for everyone and is made possible through the generosity of our amazing community of supporters.

If you’re enjoying Seen & Unseen, would you consider making a gift towards our work?

Alongside other benefits (book discounts etc.), you’ll receive an extra fortnightly email from me sharing what I’m reading and my reflections on the ideas that are shaping our times.

Graham Tomlin

Editor-in-Chief