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This article aims to highlight the role of embodied mental representations or embodied schemas in both perception and filmmaking/viewing by foregrounding three premises: (1) perception is inferential and relies on prior embodied schemas; (2) filmmakers (authors) do not merely reproduce reality but equally impose body-based schemas onto the parts of a film in order to convey meanings; and (3) these schemas, as presented by the formal design of the work, may enrich the viewers' experience by allowing them a privileged look into the embodied creative-thinking processes of filmmakers. It will be argued that viewers are prompted to peek into these processes because the representational embodied concepts, as cued by the films, are grounded in shared sensory-motor capacities that scaffold all abstract thinking and reasoning. [ABSTRACT FROM AUTHOR]

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The rapport between religion and film is not only historical but also ontological. The Abrahamic faiths specifically (Islam, Christianity, and Judaism) and the audio-visual medium of cinema share a complex affiliation with reference to two of their foundational elements: image and word. Building on the constitutive kernels of the Abrahamic religion of Islam (image and word), this paper will locate and define its formal manifestations in cinema; in other words, the way in which the conception of image and word at Islam marks film form. This endeavor will be sustained by calling upon some distinctive film cases of the so-called New Iranian Cinema. In particular, Offside (2006) and This Is Not a Film (2011) by Jafar Panahi, and Close-up (1990) by Abbas Kiarostami, as well as other films, will be utilized for analysis in order to delineate the qualities of the claimed religious film form in question. These films are selected as they foreground and thus play out the dialectic of image and word, their absence and their presence. [ABSTRACT FROM AUTHOR]