Review
AI
Character
Culture
Film & TV
4 min read

The utter humanity of Wallace and Gromit

Choices in front of and behind the camera tame technology.
A still from a claymantion film shows three characters, Wallace, Gromit and a robot garden gnome marching out a garden shed.
AI: here to help.
Aardman Animations.

In 1993, Aardman Animations released Wallace & Gromit: The Wrong Trousers. It follows hapless inventor Wallace and his long-suffering dog Gromit as they rent out their spare room to a penguin, Feathers McGraw, who is subsequently revealed to be a master criminal, narrowly pipping Anthony Hopkins’ Hannibal Lecter and Javier Bardem’s Anton Chigurh to the title of cinema’s most sinister villain. (Trust me: you will never look at a red rubber glove the same way after The Wrong Trousers). 

At the film’s climax, perpetual good-boy Gromit chases McGraw through the house via a series of increasingly convoluted model railway tracks, even as he has to build the very tracks he’s riding on. There is a strong argument to be made that it is best scene in cinematic history.  

Fast forward to Christmas, 2024, and Wallace and Gromit: Vengeance Most Fowl is shown on BBC One on Christmas Day. It tells the story of Feathers McGraw – who has lost none of his quiet menace – plotting revenge on the eponymous duo, this time by taking over a series of technologically advanced garden gnomes Wallace has invented.  

While nothing in Vengeance Most Fowl tops the train chase from The Wrong Trousers – indeed, how can one improve on perfection? – it is another magnificent addition to the Wallace and Gromit oeuvre.  

Moreover, it is a remarkably prescient tale about the dangers of technology, and the beauty of humanity. It is the perfect antidote to much of modern cinema and almost single-handedly restored by faith in film as an artistic medium. Vengeance Most Fowl is such a success because it oozes humanity in every single frame. However, this humanity appears most clearly in three distinct ways.  

First, in its story. The inciting MacGuffin of Vengeance Most Fowl is the new garden gnomes Wallace has concocted. Feathers McGraw takes control of Wallace’s gnomes by hacking into its software and switching it from ‘good’ mode to 'evil’ mode. (Like everything in life, this is a joke The Simpsons got to first: in 1992’s “Treehouse of Horror III,” Homer accidently buys Bart a Krusty the Clown doll accidently set to ‘evil’ mode rather than ‘good’ mode.) 

Vengeance Most Fowl offers a more nuanced take on technology than most. It’s neither straightforwardly good nor straightforwardly bad; it depends entirely on the user. We see the benefits of the gnomes as they help people with their gardening. But put them in the hands of the wrong person – or penguin – and they become tools for evil. Vengeance Most Fowl is not an anti-technology film, then, but is realistic about the fact that some humans – and, indeed, penguins – will inevitably seek to use technology for nefarious ends. 

Second, in its voice acting. Vengeance Most Fowl is the first Wallace & Gromit film released following the death of long-standing Wallace voice actor Peter Sallis. It is genuinely remarkable, then, that no AI was used by Aardman to replicate his voice. Instead, this is left to Ben Whitehead and the results are certainly worth it. 

Where many film studios or production companies would have used technology to offer a ‘fake’ Sallis performance – think Peter Cushing in Rogue One: A Star Wars Story, for example, or even the use of AI to reconstruct John Lennon’s voice for the lost Beatles single “Now and Then” – Aardman did not. Instead, they made a very conscious decision to have Whitehead offer a deeply human performance as Wallace. When (SPOILER ALERT) at the end of the film Wallace tells Gromit that he can live without inventing, but he can’t live without his dog, the emotional pay-off is so genuine because it is real. Because it is a thoroughly human moment. 

Third, in its cinematography. Claymation is a medium only adopted by artists who hate themselves. That’s the only reason I can think for making an entire film using such a slow, tedious process. It is also a deeply human art form. It is the result of tens of thousands of hours of painstaking and repetitive work. It is yet another conscious choice by the team at Aardman to create something that is thoroughly and unmistakably human. 

All of this, I think, says something about how Wallace & Gromit manages to feel like such a breath of fresh air. It has not been committee-d to death, or market research-ed into beige-ness. It is full of stupid little jokes (like Gromit reading Virginia Woof) and localised references (“Yorkshire Border: Keep Out!” followed by “Lancashire Border: No, Your Keep Out!”).  

The cost of making Wallace & Gromit films is too costly for them to be cheap, mass-produced disappointments churned out at an increasing rate of knots. They are lovingly hand-crafted works of art and, given the current state of much cinema and TV, they are nothing short of minor miracles.  

Wallace & Gromit is an utterly human series of films. It isn’t perfect. And that’s what makes it perfect. 

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Review
Art
Culture
Identity
3 min read

Not heroes or angels: the poise of Claudette Johnson’s figures

The Turner Prize nominated artist lets humans be human.

Jessica is Assistant Professor in Christian Theology at the University of Nottingham.

An artist's portrait show a figure turnng their head over their shoulder.
Figure in Blue. Claudette Johnson.
The Courtauld.

In the final room of this year’s Turner Prize exhibition hang portraits drawn by Claudette Johnson. Monochrome pastel, blocks of coloured gouache, and the contours of Johnson’s “raggedy” lines combine to depict black women and men. Many of them are Johnson’s own friends and relatives. These are monumentally large drawings, often spanning several meters; faces and bodies rendered unmissable.  I think of these portraits in between the gallery’s opening times. In the stillness of the small hours, lights off, there they still are, eyes open, in no need of our gaze to make them real. Each emphatically there.  

Johnson’s point is in part political: the presence she conjures is of those who have largely been absent from the canon of art history. These are works of redress, asserting the properness of Black presence and agency in a tradition at best closed and at worst profoundly hostile to such subjects. Readings of Johnson frequently underscore the labour of her portraiture in exactly this way: They weren’t there. Now they are. But to stop here risks relegating the presence Johnson invokes to a matter of mere attendance. 

It’s not just that Johnson’s subjects are there, present and correct, but that they are there, emphatically there, allowed to be there with an imprecision and capaciousness that ultimately evades our grasp. So many of her figures appear a moment away from motion - twisting, curling, stretching, turning - on their way to some other pose not yet found. They are regularly clipped by the boundaries of her paper, slipping beyond an edge into the void of the gallery wall. Johnson’s own marks can seem to wane, from the fine shading of a face at the top of a piece, to the erratic jolts that give way at its bottom (Figure with Raised Arms 2017). The waning mark reads as a confession: I cannot capture the whole of what is here. Several of her works are interrupted by swathes of space untouched apart from a sketchy single line. In such works, bodies are outlined like unchartered territories, whole untouched worlds still evolving (Reclining Figure 2017). The presence Johnson conjures is of lives still being lived and worked out. Unhemmed by definition, malleable and alive, her subjects become more than we can see or say.  

In an interview earlier this year, Johnson spoke of her intention to ‘resist the urge to present heroic figurations… that offer a radical alternative to the negative imagery out there’.[1] I am reminded of a distinction theologians have worked with to distinguish angels from humans. Angels, outside of time, choose an orientation ‘once and for all’. The angel manifests their orientation to the divine forever and always, defined by that single choice. Humans by contrast, enduring in time, cannot give the whole of themselves over to any one thing completely. They are in motion. They cannot be fixed in one orientation forever. But that unfixed-ness, that distinctive plasticity, that lack of definition, is part of their crowning glory. It’s what permits human beings to image a God who himself is without bound, limit, or definition.  

Johnson does not make her subjects into heroes or angels. The presence possessed by her portraits is neither precise nor still. It’s the presence of humans allowed to be humans. Humans who, in their distinctive glory, squirm and turn and dream and regret, who forgive and are forgiven, who change their minds, who grow and wonder and forget and remember. 

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