Review
Culture
Film & TV
Identity
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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.  

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Article
Community
Culture
Film & TV
Identity
5 min read

What makes us human?

We've more in common with our ancient ancestors than we might like to think

Claire Williams is a theologian investigating women’s spirituality and practice. She lecturers at Regents Theological College.

A re-enactment of an ancient 'caveman' family sitting around a camp fire.
A dramatic reconstruction of a Neanderthal family.
BBC Studios.

I recently caught up on iPlayer with the excellent BBC series Human. In it, the paleoanthropologist Ella Al-Shamahi explores 300,000 years of human evolution over five beautifully shot, evocatively presented episodes. I was transfixed by the story of these ancient human societies - of Homo habilis; Homo erectus; the hobbit-like Homo floresiensis - and of the ways that paleoanthropologists and archaeologists study the multiple human species. They walk barefoot in deep pits with what look like tiny paint brushes to dust off their finds. They are endlessly patient, and delighted at tiny scraps that I would overlook as rubbish. They see in these fragments stories of ancient lives that lived, ate, loved and died so long ago. 

Take a set of footsteps fossilised into the ground in White Sands, New Mexico, discernible through their impact and weight distribution. They are thought to be those of a woman walking at speed, probably, scholars think, carrying a child. Now and again these footsteps appear to stop and stand, and in-between the right and the left foot are a small set of footprints. The mother appears to have put down the child for a moment before picking him or her back up and starting again.  

This was so familiar to me, a mother of four. It reminded me of all the times I’d carried toddlers around on my hip before giving up, plonking them on the floor and then switching sides. This very human urge to care for our children, and to get tired by them, echoed through time. Although luckily for me I did not have a giant sloth chasing me, as this ancient mother seems to have done.  

But the flip side of the ability to love is the ability to also reject. And the series highlighted that this less pleasant human habit – the exclusion of others – appears to be an equally core part of our existence.  

Al-Shamahi asks,  

‘what must it have been like to have been a hybrid child... Did these children feel like they belonged or were they teased and ostracised?’   

Behind her question is a sense of deep concern about the hybrid children’s welfare all those millenia ago.  

Fast forward thousands of years. Most of us went to school and know what it feels like to either be different or see someone else who is different. Imagine if a modern-day Homo sapien/neanderthalensis hybrid turned up the local primary school, would it be okay? Unlikely. We don’t look after difference particularly well. The question Al-Shamahi posed seems pertinent today as well as in palaeoanthropology terms, what would it be like to grow up a hybrid? For us today the question is similar, how do we judge what is human? Is our human status founded in the horror and aversion to difference? 

The drive to surround ourselves with similarity and force others to fit is sometimes called ‘the cult of normalcy’. This behaviour only tolerates people who look, act, and represent what is familiar to you. I experience this as a neurodivergent person struggling at times to feel ‘normal’. That is why the story of hybrid children is affectively impactful. Their struggle is easy to imagine, how do they fit in?. What makes them and us human? 

The little story of a mother and a child being carried (minus the sloth part) is enchanting. Is it this love for children that makes the ancient people count as human? Is it the presence of a relationship and the assumed communication between individuals that makes them human?  

The risk here is to say that all people who are in families, who are parents, are the prime example of humanity and that does not fit with many lives that we would want to count as human. Love may be essential, but it cannot be a prescriptive type or circumstance. Nevertheless, the allure of love and community is strong in Human and my response to it. That familiarity with the feeling of exclusion of the hybrid child and the story of the mother and child are common. They are experiences that we can relate to concerning community and care. The series shows these human species in relationship groups, with evidence of successful community and unsuccessful community (again a familiar trait). So far, that ability to love is also the same ability to reject, to cast out the hybrid or the different human. That is unsatisfactory as the trait of what is core to humans despite the likelihood of it being at the heart of the human story.  

What, then of religion? These ancient peoples who lived before language and writing yet still worshipped – their practices evident from paintings found on the walls of caves. Is this what it means to be finally human? Was it, I thought, when they demonstrated language? Was it the early signs of religion and worship? Was it to do with thinking and rationalising, deciding upon a set of gods and the rules about them? However, this cannot be. For there are people today who do not speak through choice or disability. There are those who cannot demonstrate their ability to worship, for the same reasons. Rationalising cannot be the way in which we determine humanity, for then are children, or the intellectually disabled not human? If awareness of the sacred is what makes us human, then that limits those whose cognitive abilities are different. 

Christians believe that what makes us human is the image of God in us. But what is that image? It is given to humans when God made them right at the beginning of things. It is the divine something that sets us apart from trees and plants, even animals. It is a quality that God gives to humans in the creative act of making them. It is not something that humans do for themselves but something they receive from God. Could it be applied to Neanderthals or early human species? I think so. Although these early species were very different in some respects to us, they had the features of humanity that count. They had relationships, the capacity to experience awe and wonder and they loved one another (like the mother and child). The image of God could be many things but one thing is certain, it a gift from God because of his love for humans. The need for love, community and worship that is in all of us points back to this. We love one another because we are first loved by God and that is what makes us human. 

 

 

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