Wall-E: Semiotics and Junk...

While I’ve grown up with Pixar since Toy Story hit theaters, it wasn’t until The Incredibles that I began to discover the rich detail, preparation and thought that differentiates Pixar animated films with other subordinate computer animated productions. It was this affection for Pixar that prompted me to see Wall-E as soon as I could when it was released this summer, despite the fact that I had to go see it alone on a Friday night while my little sister was on a date elsewhere in the theater. After seeing it, a repeat viewing was in order.

Since, I have been attempting to organize precisely what it was that I wanted to say about the film. The ideas were present since my first screening, however I could not find the words to articulate them. It wasn’t until I revisited semiotic theory for the purposes of several assignments in an experimental film class that I’m taking did I figure out what it was I wanted to say. Wall-E is gushing with semiotic theory.

For some time in the past I worried, as our world has become more and more dependent on text due to digital technology. Films are stored on DVD or Blu-Ray and can only be seen on its respective player while Books are only readable with knowledge of language. The reason this worries me is due to an irrational expectation of apocalypse. A sentimentality towards culture leads me to fear that it will become inaccessible.

Wall-E uses the events of an apocalypse to explore semiotics precisely in this way. Since Wall-E is an ignorant a post-apocalyptic product, he is able to live in our world out of human context. Wall-E’s obsession with the tape of Hey Dolly! and the inclusion of an Ipod in his pile of trinkets draws attention to the relationship with medium that our culture has. Wall-E separates the signs of our world from their referents—which is a root of the comedy in the film. Wall-E’s ignorance of what a bra is makes the audience laugh. He puts a bra on his eyes! Wall-E!. The film deconstructs the signs of our world to their units of figurative secondary articulation (smallest possible units of no inherent meaning) and re-constructs them differently. For example, a garbage lid becomes a hat for Wall-E.

This process also attempts to make a statement about universality. Despite Wall-E’s ability to view our symbols without referent, some things such as love seem to be iconic or universal. Wall-E is able to recognize through imitation that his feelings for Eve coincide with the feelings felt by the characters in the tape of Hey Dolly! through the act of holding hands.

Stripped of the signs that the audience are accustomed to, the humans in Wall-E add another dimension of de-contextualization. The most striking instance of this is demonstrated by the captain of The Axiom. As he learns to walk (a first for his species for several centuries), the iconic theme of 2001: A Space Odyssey is heard, mirroring the scene when apes learn to use tools. This simple association demonstrates how something that we consider trivial (walking) is monumental for humanity during this time.

I feel I have merely scratched the surface of Wall-E’s semiotic content. I may feel compelled to explore this topic more when the film reaches DVD and I watch it over and over and over.