
There are a myriad of films which are famous in large part due to the cast speaking virtually no dialog at any point throughout the film’s runtime. In opposition to this, other films and film franchisees have become renowned for the inverse reason, dialog heavy films characterized by dense character exchanges and storylines driven by dynamic characters and expressive speech. In terms of films with casts who are rather quiet, All Is Lost created in 2013 with Robert Redford stranded at sea had a script that was a mere 31 pages in length with almost no spoken lines, WALL·E, a children’s animated film from 2008 featured 89 lines of dialog (51 by machines and 38 by humans) throughout the entirety of its screen time, 2001: A Space Odyssey, released in 1968, relied heavily upon silence to create dramatic tension, and finally Moebius, produced in 2013, contained no dialog whatsoever. In direct contrast to this and on the other side of that same spectrum, dialog heavy films exist in parallel, with the example of Casino, from 1995 which was extremely dialog heavy with a script of approximately 40,000 words, which is nearly double the average script length, with additional examples available as well (e.g. Dogma from 1999 with a 148 page script, A Few Good Men from 1992 with a 162 page script, John Fitzgerald Kennedy (JFK) from 1991 with a 183 page script etc.). This contrast demonstrates the principle that cinema can thrive in both environments of near silence with only body language, facial expressions, and set and character visuals to carry the story, as well as in rapid fire, constantly evolving, dialog heavy scenarios in which the script becomes the most important piece (or character) of the film





During the Han Dynasty in China, which occurred between 206 B.C. – 220 A.D., residents lit firecrackers and hung red banners to scare away the mythical beast Nian (pronounced “nee-awn”) whilst feasting and honoring the ancestors in an effort to mark renewal of life and good fortune. In the Egyptian New Kingdom, which occurred between 1550 B.C. – 1070 B.C., temples placed statues of gods in direct sunlight during Wepet Renpet (pronounced “weh-pet ren-pet”), which was considered the Opening of the Year, tied to the star system of Sirius and the annual flooding of the Nile River which symbolized rebirth and prosperity, with moonlight, starlight, and sunlight all treated as divine energy. In the Neo‑Babylonian Period which occurred between 626 B.C. – 539 B.C., the Akitu (pronounced “ah-key-too”) festival renewed cosmic order and the kingship of monarchs with grand spectacles of parades with deities, solemn ritualistic purification rites, and vows resembling the modern day tradition of New Year’s resolutions. In Ancient Rome after the Julian Reform in 46 B.C., January 1st was a time to exchange gifts and feast, recognized as New Year’s Day, in honor of Janus (pronounced “yah-noose”), the Roman god of beginnings, whose dual faces gazed both backward and forward simultaneously which embodied transition. Finally, amongst the Celtic Druids of the Iron Age which occurred from 800 B.C. – 100 A.D., solstice fires and feasts were held to celebrate the rebirth of the sun, with Samhain (pronounced “sow-in”) marking the threshold between harvest and winter and when it was believed that the spirit world and natural world were capable of overlapping and bleeding into eachother

