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    ‘MaXXXine’ Director Ti West Is Turning Hollywood Into a Horror Show

    The Vista is a 101-year-old single-screen movie theater, one of the last of its kind in Los Angeles. A few years ago, midpandemic, Quentin Tarantino bought it, fixed it up, even opened a coffee shop next door and named it after the Pam Grier film “Coffy.” When asked why he bought the Vista or the New Beverly, another single-screen he owns, Tarantino has said: “I’ve got a living room. I want to go to a movie theater.” A few weeks ago I went to a sold-out double feature at the Vista: the film “X” and its prequel, “Pearl.” Both came out in 2022, both were released by the art-house mainstay A24 and both were directed by Ti West, a filmmaker sometimes compared with Tarantino — not least because both have made movies that are obsessed with the process, history and mythology of moviemaking itself. For Tarantino, that film was “Once Upon a Time in Hollywood,” in which two working actors stumble through the Hollywood of 1969, as one film era crashes into another. For West, it is “X” and “Pearl” and the trilogy’s final film, the newly released “MaXXXine.” These are, like most of West’s films, nominally horror movies. But they are also much stranger and more slippery than that label might suggest. In all three films, the horror stems from the characters’ drive toward stardom and their ruthless, sometimes psychotic ambition, which is fully unleashed by the possibilities of the silver screen.Martin Scorsese, a fan of West’s, wrote to me that he thought each film in the trilogy represented a “different type of horror, related to different eras in American moviemaking.” The first, “X,” is “the ’70s, the slasher era”; “Pearl” is “’50s melodrama in vivid saturated color; “MaXXXine” is “’80s Hollywood, rancid, desperate.” They are, Scorsese wrote, “three linked stories set within three different moments in movie culture, reflecting back on the greater culture.” By smuggling thoroughly modern ideas into films that were also steeped in the aesthetics of the past, Scorsese thought, West had done something bold and thoroughly cinematic.That night at the Vista, after “X” played, West sat onstage with the actress Lily Collins, who is in “MaXXXine,” and they talked about the making of the trilogy. Weeks earlier, over breakfast, West had shared with me an idea he was considering for the event: He wanted to surprise the audience by screening the new film instead of “Pearl.” It would be the first time he put “MaXXXine” in front of a real, live, movie-loving audience, as opposed to critics and press and industry types. The director Ti West, left, on the set of “MaXXXine,” the final installment in a horror trilogy that began with “X” and “Pearl.”Eddy Chen/A24Mia Goth in “MaXXXine.” She plays multiple roles across the course of the trilogy.Justin Lubin/A24The idea delighted West, he explained, because he was always interested in the process of leading an audience to that place where they know something is coming, and they probably have an idea of what it might be, but they find when it arrives that it is not at all what they expected. One of his favorite movie moments that does this is in “Raiders of the Lost Ark,” at the end of the bazaar chase, when the crowd separates and a swordsman steps out. Indy looks at him for a beat, and you think to yourself: This is really exciting — he’s going to have a big battle against that guy with the sword! But instead, Indy simply pulls out his gun and shoots the guy.We are having trouble retrieving the article content.Please enable JavaScript in your browser settings.Thank you for your patience while we verify access. If you are in Reader mode please exit and log into your Times account, or subscribe for all of The Times.Thank you for your patience while we verify access.Already a subscriber? Log in.Want all of The Times? Subscribe. More

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    Celine Dion ‘Siren Battles’ Prompt Complaints in New Zealand City

    A subculture has developed among Pacific Islander communities based on who can blast music — often Ms. Dion’s songs — the loudest. Some call it too disruptive.Imagine it’s the middle of the night and you’re jolted awake by the crescendo of a Celine Dion song that is blasting out of loudspeakers affixed to moving cars or bicycles.For residents of Porirua, New Zealand, the scenario is not hypothetical. About a year ago, people there began gathering for so-called siren battles — a homegrown subculture in which members of Pacific Islander, or Pasifika, communities in New Zealand compete to see who can play music the loudest.Members of the “siren clubs” who organize the battles have described them as expressions of identity and community. But some residents say the events, which can run into the early morning hours and feature piercing frequencies, should be scaled back because they are far too loud and disruptive.The mayor and the City Council are under pressure to act; police officers are exploring alternative venues for the contests; and the controversy has caught the international news media’s attention. But there are no quick solutions or compromises in sight.Porirua, New Zealand, where people host noise competitions using mainly Celine Dion songs. The city’s valley topography carries the blaring music into communities uphill.Jill Ferry/Getty Images“At the moment, there’s no answer on how we’ll fix it,” Anita Baker, the mayor of Porirua, said in a telephone interview.She added that while some organized siren clubs have agreed to stop blasting music by 10 p.m., other “breakaway groups” have not.“We’re in a catch-22 at the moment, trying to work out who’s responsible — and each person blames the next person,” she added. “But the residents just want an answer, and they want some sleep.”Multiple efforts to reach siren club organizers were unsuccessful.The subculture was born about a decade ago in Auckland, New Zealand’s largest city, and is often practiced by young men from the country’s Samoan, Tongan and other communities. During the pandemic, a so-called siren jam by a young South Auckland artist, Jawsh 685, became an international smash hit on TikTok.In Porirua, siren battles are usually held on Friday and Saturday nights. Sometimes people gather in a train station parking lot near the harbor to blare music from their cars or bicycles. Sometimes they cruise through the city.Practitioners say part of the pleasure of a siren battle is hand-wiring audio equipment to make the sound as loud and clear as possible, and that the gatherings are a positive social outlet.“That’s what we do to stay out of trouble,” Soni Taufa, the team leader of a siren club in Auckland called Noizy Boys, told an Auckland radio station last year.Ms. Baker said siren battles began in Porirua last year and were led by residents cheering on teams in the Rugby League World Cup. She said Celine Dion songs are a particular favorite, apparently because they are so high-pitched. (A publicist for Ms. Dion, a French Canadian vocalist who is best known for singing “My Heart Will Go On” and other ballads, did not respond to a request for comment.)Siren battles continued in Porirua after the rugby tournament ended in November, and they have prompted complaints ever since. Ms. Baker said that from October 2022 to March 2023, the City Council fielded 106 complaints.But Ms. Baker said there was nowhere in the city of about 61,000 people where the events could be held in a non-disruptive way. That is partly because Porirua lies north of Wellington, the capital, in a valley where the sound from siren battles carries easily up the hills into residential areas.The police have also received dozens of reports related to noise control violations — 40 since February, according to data provided by the national police headquarters in Wellington. The police said in an emailed statement that while siren battles are not illegal per se, some can be a public nuisance or a road policing offense.A representative for the City Council declined to comment, referring a reporter to a statement saying in part that the council “understands and sympathizes with the frustration” caused by the battles, and that it is “doing what it can to address the issue.”The police said that among other measures, sound testing was being completed at various locations around the city, and that the authorities were working with siren clubs to explore alternative venues for their sonic battles.Some residents are growing impatient, saying that the battles are keeping young children and seniors up at night — and destroying the quality of life in otherwise peaceful communities. A petition demanding that the City Council and the mayor take action against siren clubs had more than 300 signatures as of Friday evening.“Many, many people are being held to ransom because of their hobby,” said Gerie Harvey, 75, who now makes a point of wearing earplugs so she can sleep and closes her windows at night. “People are getting really fed up with it.” More

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    ‘Millie Lies Low’ Review: An Unexpected Staycation

    After botching a trip to New York, an aspiring architect in New Zealand pretends to be there anyway.In “Millie Lies Low,” Millie (Ana Scotney), an aspiring architect from Wellington, New Zealand, experiences a panic attack moments before her plane takes off. After disembarking, she realizes that it will now be impossible for her to afford to travel to New York City, where she was about to take an internship at a top firm.No matter: Millie is already a seasoned fraud — she got her scholarship by stealing ideas from her best friend, Carolyn (Jillian Nguyen) — and so she uses technology to maintain the illusion that she crossed the international date line as planned. She places a video call to friends (forgetting to account for the flight lengths or the time difference) and fakes pictures of herself standing in Times Square and near the Empire State Building.Wellington, with its steep hillsides, private cable cars and ringed natural harbor, could not pass for New York if you photographed it upside down and backward, and Millie’s act turns into even more of a stretch once she stakes out a spot by her mother’s home to poach the Wi-Fi and pitches a tent. In her first feature, the director, Michelle Savill, presents Millie’s motivations as self-destructive but understandable. Scotney, never quite mugging for sympathy, plays her well.But given that Millie starts as an architectural plagiarist and moves into buffoonery as the film proceeds (stealing her boyfriend’s passport, kidnapping her own pet bunny), the screenplay’s efforts to redeem her face a difficult uphill climb. In the end, the movie far too easily waves away the potential interpersonal damage Millie has caused.Millie Lies LowNot Rated. Running time: 1 hour 40 minutes. In theaters. More

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    Hamish Kilgour, Whose New Zealand Cult Band Had Reach, Dies at 65

    He was a powerful drummer and, most notably, a founding member of the Clean, which inspired indie bands like Pavement, Yo La Tengo and Superchunk.Hamish Kilgour, a founding member of the New Zealand band the Clean, who was celebrated among fans of underground music for his propulsive drumming and his countercultural approach to life, has died. He was 65.He was found dead in Christchurch, New Zealand, on Monday, 10 days after being reported missing, the police there said. His death was referred to the coroner’s office.A central figure in the crop of freewheeling New Zealand musicians on the independent label Flying Nun that came to be called the “Dunedin sound,” Mr. Kilgour spent four decades as a musician, singing and playing percussion and later the guitar.He eventually played with more than 100 bands, including the Great Unwashed, the Sundae Painters and Monsterland, and lived for almost 30 years in New York, where he formed the band the Mad Scene.He also had a secondary passion for painting: He produced hundreds if not thousands of frank, idiosyncratic pictures, many of which were repurposed as album cover art.A deceptively powerful drummer, Mr. Kilgour might start a song in ramshackle fashion, then build to a thunderous conclusion. He had early on been inspired by Moe Tucker’s single snare on live recordings by the Velvet Underground. “I thought, that’s kind of magical and that’s possible — I could do that,” he said in 2012. Ms. Tucker’s minimalist, driving style and her enthusiasm for the power of the tambourine, later colored his own playing.Not every drummer, however talented, is immediately recognizable, said Mac McCaughan, the owner of the label Merge Records, which last year reissued the Clean’s first two releases. “But with Hamish — he had a voice on the drums,” he said in an interview. “He had his own style and his own character.”In 1981, Roger Shepherd, a local record store manager who was in the process of founding Flying Nun Records, saw the Clean perform at the Gladstone Hotel in Christchurch. “They were pretty obviously the best band in the world,” Mr. Shepherd recalled.Almost before the set had finished, he asked them to record with him. The first recording session produced “Tally Ho!,” a frenetic, surf-rock-adjacent single — made for 50 New Zealand dollars — that scraped into the Top 20 in New Zealand, buoyed by its popularity on student radio stations.Flying Nun’s fortunes had been transformed. The subsequent EP “Boodle Boodle Boodle,” recorded that year on a similar budget, spent 26 weeks on the New Zealand charts. American indie bands, including Pavement, Yo La Tengo and Superchunk, would cite it as an inspiration.For listeners outside New Zealand, the musicians on the Flying Nun label had a kind of legendary status, said the American filmmaker Michael Galinsky, who became a friend of Mr. Kilgour’s.“It just opened up all these worlds,” he said of “Tuatara,” a 1988 Flying Nun compilation on which Mr. Kilgour appeared. “It’s so far away — you don’t see pictures of these people, there’s no writing about them, there’s no internet. So they’re mythic, and incredible.”Inspired by the Enemy, a punk group started by friends of theirs, members of the Clean had begun rehearsing together in 1978 — Mr. Kilgour taught himself the drums, while his brother, David, played guitar and Peter Gutteridge played bass. (Mr. Gutteridge was later replaced by Robert Scott.)After its first flash of success, the members of the band made an early decision to split up just four years into their career. But as the Clean’s influence on do-it-yourself underground rock became more apparent, they reunited in 1988. Over the next 30 years, interrupted by long spells apart, the Clean continued to perform in the United States and elsewhere around the world, releasing several albums.As a member of the Mad Scene, Mr. Kilgour recorded multiple albums and EPs, as well as two solo albums, “All of It and Nothing” and “Finkelstein,” and made myriad other guest appearances on other artists’ records.Hamish Robert Kilgour was born in Christchurch on March 17, 1957, the older of two sons of MacGregor and Helen Stewart (Auld) Kilgour. He was reared mostly in Cheviot and Ranfurly, small communities in New Zealand’s rural South Island. In 1972, the family moved to the coastal city of Dunedin, also in the South Island, where Mr. Kilgour’s father took a job as a pub manager while his mother ran the establishment’s kitchen. Hamish received a bachelor’s degree in English and history from the University of Otago in Dunedin in 1977.After his father was admitted to a psychiatric hospital, where he died in 1982, his mother worked as a nurse to support the family. She later supported her sons’ band, helping to fund both a van and a P.A. system as they performed around the country with the Clean.Mr. Kilgour moved to New York in the late 1980s after the breakup of his first marriage, to Jenny Halliday. There he met Lisa Siegel, who would become his second wife and a bandmate when they formed the Mad Scene. The couple had a son, Taran.But life in New York, where he worked as an art handler, house painter and carpenter in between music gigs, was at times precarious, especially after he and Ms. Siegel broke up in 2013.He moved back to New Zealand during the coronavirus pandemic and played music there whenever he could, while eking out an existence that strained his mental and physical health, people close to him said.He is survived by his brother and bandmate, David, and his son.For his contemporaries in New Zealand, Mr. Kilgour was a testament to the notion that being from a far-off country of a few million people with no established rock tradition did not preclude people from making great music.“Just because it comes from here, and not London or New York, it doesn’t mean that it’s not valid,” said Mr. Shepherd of Flying Nun. “That was a startling thing that we kind of knew was true anyway, but that hadn’t been articulated for us.”Richard Langston, a music journalist and longtime friend, said Mr. Kilgour had “changed the way you could record indie rock.”“He was that important,” he added, “and he lived a crazy, brave, solo life.” More

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    Jane Campion Is Taking Cinema to the Darkest Human Places

    Jane Campion believes in rigorous preparation. When directing a film, she works sometimes for years to ready the environment — and herself. Before she began shooting her new feature, “The Power of the Dog,” she returned again and again to the mountain range in New Zealand she had chosen as a location, checking what the light was like at different times of day, in different weather, across seasons. She went to visit the ranches in Montana where Thomas Savage, who wrote the novel on which the film is based, grew up. She sent Benedict Cumberbatch — who stars as Phil, a vicious, hypermasculine rancher — to Montana as well, to learn roping, riding, horseshoeing, whittling, banjo and bull-calf castration.But in rehearsals, her approach tends to be more oblique. For “The Power of the Dog,” she gathered the actors for a few weeks to hike, improvise and do exercises. They ate together, cooked together or just sat in rooms, in character, not talking. She asked Cumberbatch to write a letter as Phil to Phil’s dead lover, Bronco Henry. Then she had him write back as Bronco Henry. She asked Cumberbatch and Jesse Plemons, who play brothers, to waltz together, to help them learn intimately how the other’s body smelled, felt and moved, visceral qualities that boys who’ve grown up together would know.Campion also tried something new: She went to see a Jungian dream analyst out of Los Angeles, hoping to more deeply connect with Phil’s psychology, and she suggested Cumberbatch do the same. Campion normally doesn’t dream much, but soon she began having the same nightmare over and over. She was riding a black horse, beautiful and skittish, down a steep, narrow pathway along the face of a cliff. As they went farther down the trail, she realized that the path was vanishing into nothing, that the horse’s hooves would inevitably hit an angle too sheer to support their weight. We’ve got to back up, she thought. But the horse, too frightened and not yet trusting her, wouldn’t listen. It pressed forward, toward the vanishing point.Oh, this is certain death, she thought, and she woke up.“Of course Jane Campion’s dreams are so rich in imagery,” Cumberbatch joked on the phone. “Sexual, fantastical, spiritual, just exploding orchids of blood. Whereas I’m dreaming that I can’t quite climb the tree.”Campion was more self-effacing. “Your dreams are inscrutable to yourself for a good reason,” she told me when we met in New York. “They’re keeping secrets from the mind, you know?” We were walking west in Central Park on one of those glowing days in late September that look like the set of some movie — not a Campion movie, maybe a Nora Ephron.Campion tends to seek eye contact, and she is quick to ask fourth-date questions. (During our walk, she asked whether I liked being married, really wanting to know. She is divorced and a bit skeptical of the institution.) She laughs raucously and frequently, and she inserts impish comments into every conversation in her clipped New Zealand accent. She has the drape of fine, silver hair you might associate with a mystic, but everything else about her — the square, chunky black glasses and understated, monochromatic outfits — indicates, aesthetically speaking, what she is: the most decorated female filmmaker alive, an auteur in the lineage of Luis Buñuel, François Truffaut and Pedro Almodóvar.Campion’s work is both ethereal and brutal. This is a woman who conceived of a television show that deals with incest and pedophilia but set it in the most transcendently beautiful place in the world. For another movie, she wrote a scene in which poor, sweet Meg Ryan cradles her sister’s decapitated head.Despite the grim realities faced by her characters, her films often resemble allegories or myths — or, actually, dreams. They are so densely layered with visual metaphor, so flush with archetypes and symbols, that they operate like their own semiotic systems. A cat is never just a cat. There is often someone missing or just out of sight. The action sometimes seems to proceed according to dream logic, both bewildering and inevitable. The films are radiant and even psychedelic in their detail, so intense in their gaze — at the back of a neck, the twitch of a curtain, the color of water — that they seem transmitted directly from the subconscious or directly into the subconscious. They come back to you at odd times, like a puzzle your mind keeps trying to solve.Campion is probably best known for “The Piano,” from 1993, for which she was the first woman to win the Palme d’Or at Cannes and the second female director to be nominated for an Academy Award; the film also won her the Oscar for best original screenplay. She started writing it when she was 31 or 32, an ode to Emily Brontë, a longtime hero. (She told me she admired Brontë’s “fierce independence” and her ability to create “a character like Heathcliff out of her imagination, with no experience of men whatsoever personally.”) In the film, Holly Hunter plays Ada, a mute Scottish woman who communicates her emotional life by playing her piano. Ada arrives in New Zealand with her young daughter to marry a man she has never met. Her husband takes her to live in a forest and sells her piano. When he learns that she has fallen in love with the piano’s new owner, he cuts off one of her fingers so she can never play again.“The Piano” offers a blueprint to Campion’s creative preoccupations: the feminine confronting the masculine in exchanges marked by both violence and desire; the use of landscape to evoke psychological states; mothers and daughters; family units struggling with feelings of love, alienation and betrayal. Her films — and her one foray into prestige television, “Top of the Lake” — have in common a series of traumatized heroines in confrontation with terror, desire and the sublime. Domestic spaces are full of intimacy and danger; sex blows life wide open in starshine or devastation; the threat of violence glimmers around the edges of daily life, irradiating it.Campion’s work is both ethereal and brutal. Ruven Afanador for The New York TimesWhile there are consistent themes running through Campion’s work, she seems resistant to repeating herself. She works only when she wants to, on the stories she wants to tell, in precisely the way she wants to tell them. After “The Piano,” Campion made the sexual, somewhat campy “Holy Smoke!” before moving on to an experimental, psychological adaptation of Henry James’s “The Portrait of a Lady.” Her next two films after that were “In the Cut,” a gory, erotic thriller about a woman who starts sleeping with a cop she begins to suspect is serially murdering and dismembering women, and “Bright Star,” a film about Fanny Brawne and John Keats that is pure Romanticism.“The Power of the Dog” is another departure: an American Western, set in the 1920s. The Western is an unexpected choice for Campion. Not because it’s an archetypally masculine film genre — Campion has often been the lone woman in male-dominated spaces — but because it’s her first feature in which the protagonist is the violent figure, as opposed to the violated. Much has been made of the fact that it’s also her first project centered on a male leading actor. (She waved this off. “They obviously haven’t met Benedict,” she joked.)Like many of Campion’s films, “The Power of the Dog” dramatizes a clash between the masculine and the feminine — Phil’s own sense of manliness is bound up with emotional remoteness and animosity toward softness. He is a classic American cowboy, skulking around in enormous sheepskin chaps, though he lacks the instinct for chivalry that’s sometimes a hallmark of that type. He hates and terrorizes Rose (played by Kirsten Dunst), the sensitive woman his brother has married and brought to live in their shared home, as well as her son, an excruciatingly willowy, delicate teenager whose walk alone is an affront to the ranch hands. The film is full of inversions and queerness — Phil, it turns out, is a sensualist and attracted to men, and the boy, it turns out, has more violence in him than we think.Campion read Savage’s “The Power of the Dog,” which was published in 1967, for fun, not thinking initially of adapting it for film, but the story stayed with her. “I couldn’t stop thinking about the themes in the book,” she told Sofia Coppola onstage at the New York Film Festival this year. She was also impressed with the opening scene, in which a rancher castrates a bull. “I just went, Oh, my God. OK, so we’re neutering masculinity. That’s pretty interesting, right off.”Even Campion’s softest works have a touch of, as she once described it, “what was nasty, what isn’t spoken about in life.” In the director’s commentary for her first feature-length film, “Sweetie,” she describes an urge that has shaped her oeuvre, one that is on display in new ways in “The Power of the Dog.” She wanted to make work, she said, about what “has always been on those margins of what’s acceptable … what we as wild creatures really are, as distinct from what society wants us to buy into.”When she writes, she often sits on the great island of her bed and does nothing else. One reason she liked the Jungian dream work, she said, is that the analyst’s language matched some of her own philosophy. “She says it’s like throwing chum out, seeing what surfaces,” she said. This is what writing feels like for her. “It’s an amazing moment when you realize there’s a channel. In my case it was just like sitting down for four hours. That was it. Something comes to you. You write. You don’t read, you don’t use the phone, you don’t do anything else, because then the psyche starts to trust the time.”“So many writers have an aversion to just sitting down and waiting,” I said.Campion nodded and then paused. “I think it makes them afraid.”When she is not working, Campion divides her time between Australia and New Zealand. She likes walking, especially walking tours, as well as the Brontës, the short stories of Lucia Berlin and YouTube, where she has spent more time than she wants to specify. She drafts by hand into large, cheap notebooks. Anything more expensive, anything “fancy,” makes her nervous.She makes all her notes on paper, which she then stacks into piles and saves. She likes to draw and storyboard while she’s thinking through a scene — she studied painting at art school, in her 20s, before switching to filmmaking. “I just draw little expressions on their faces, or just the feeling of the work. I’m thinking about the feeling while I’m drawing.” All directors have a way of “bringing the work inside,” she said. She takes the drawings to set as references for the director of photography.She picked up her habits of careful preparation after overworking herself so aggressively on one of her first short films that she landed in intensive care. She had been staying up all night to prepare for the next day’s shoot, working long days and existing in a more or less constant state of stress. She got bronchitis, which worsened the asthma she has had since childhood, “and then I just couldn’t breathe.” It took most of a year to fully recover.“I’m a little bit like a machine,” she said, smiling. “Like, if it can be done, I will do it. I will do it as best as can be done by me. I can’t stand if I’ve got an idea how to improve something not to do it.”Anna Paquin and Holly Hunter in “The Piano.”Everett CollectionThe student film that made her sick, “Peel,” was eventually screened at Cannes, where it won the Palme d’Or for best short film, making Campion the first New Zealander to win that distinction. But Campion knew that if a seven-minute film wrecked her so completely, she would need a different way of working. “I thought, God, if anyone finds out I’m in the hospital trying to make a seven-minute film — it’s actually nine with credits — no one’s ever, ever going to hire me!”So she undertook a mission to come down into her body. “I really noticed that if I got panicky or in my head about things — I don’t know if you’ve ever had that experience.” She looked at me with a little grin.“Once or twice,” I said.She burst out laughing. “You just can’t think at all! It’s just the most horrible frightening feeling. Your mind is frozen. So, I had to learn to bring my energy down. Down into the body.” She did yoga every day for about 20 years. Now she meditates an hour most days. She knows she has to sleep full nights when shooting and have reasonable workdays. She has to be grounded and relaxed and strong. “It’s really strange having a really strong will and yet a fragile — ” She paused to look down at her arms and legs. “These bodies are fragile. And you have to learn to listen. And make friends with that.”If as a screenwriter Campion is interested in uncovering what lies hidden from our conscious minds, as a director she is interested in presence. “If you’re watching on set and you’re in your head,” she told me, “you can’t actually feel the impact of what they’re doing, the actors. And you’re the only person who’s looking from that point of view.” She half-gestured, opening her palms outward slightly, squaring her shoulders. “You’ve got to be relaxed, like an audience would be — just relaxed and open. You’ve just got to watch and then figure, Where’s my attention? If my attention wanders, I know it didn’t work.” Without being calm, focused and in the moment with the actors performing, she can’t do what she sees as her primary job, which is to sense whether the moment feels right.“I’ve never worked so much in parallel with the director on a project to create a character,” Cumberbatch said. “I’ve had support before, for sure, and a great deal of attention and love, but never somebody who wants to understand — and deeply understand — a character at the same time as an actor going through his process.”Benedict Cumberbatch and Jesse Plemons in “The Power of the Dog.”Netflix“You really are working on your trust relationship between you and the actors,” Campion told me. “You’re creating a situation where they feel relaxed and confident that you are with them, that you’re never going to judge them or go against. You’ll just try in every way to help.”A result is a quality of unguardedness in the performances so acute it’s almost painful to watch. In “Bright Star,” for example, Abbie Cornish and Ben Whishaw, as Fanny Brawne and John Keats, are so brimming with … something that they can be sitting on camera doing practically nothing and you are just about brought to tears.Campion said that she wanted, in that film, to convey to the actors “that it’s OK to do nothing. That that’s presence, and that’s actually richer than all the pretending in the world.” She described how all the actors came to rehearsal with their pretty accents and period-piece formality. “I just felt … nothing. I felt sort of sick.” So she waited, offering no real notes, no expression, just having them do little tasks, like write a letter. “No encouragement,” she said, laughing, “because I kept wanting them to look for something else.” The actors, confused, would try again and again, getting first nervous, then frustrated, then bored. Eventually, they would give up on pleasing her, or doing much of anything, and something would happen. “I would just wait till I was interested in them, and then go, Oh! Something true is happening here. I would say: ‘I’m really interested in what you’re doing right now. Where are you right now?’ And they started to get it.”Campion had mentioned she was fascinated by horses, and I suggested to her that the tactic she was describing with her actors — give no feedback until they do what you want, and then praise; let them slowly learn, through comfort and encouragement, what they are supposed to do — resembles the method many people use to train horses.She shrugged. “Well, we are animals.”A documentary about the making of “The Portrait of a Lady” shows Campion speaking softly to a frustrated, weeping Nicole Kidman as they work through an emotionally fraught scene. At one point, she takes Kidman in her arms and rocks her slightly from side to side. Elsewhere, we see her soothing Shelley Winters, who seems to be somewhere between panicking and throwing a tantrum. “Will somebody pull my socks up?” Winters complains, and Campion stoops to do it herself.Nicole Kidman in “The Portrait of a Lady.”AlamyIn each of our conversations, Campion brought up the subject of tenderness. “Tenderness is very important to me,” she said, sort of hesitating.“Why is that your word,” I asked, maybe the third time it came up.“Because it is what brings me to my vulnerability, I guess. And I feel like that’s probably a hard place for me to go to, and it is the place where I feel most touched by life. I guess it’s the leading edge, you know, of my experience.”“Tenderness” is not the first word I think of when I consider Campion’s work. I cannot shake the image of the title character in her first feature, “Sweetie,” shoving porcelain horse figurines into her mouth and chewing them until blood spills out of her smile. But after a while, the tenderness starts to emerge. It’s a bit like the experience of looking for a long time at a portrait and then realizing, as you look, that the reason the portrait makes you feel so much is the way the painter worked with the negative space, the shadows, the things you don’t immediately know you’re looking at. Tenderness may not be the first thing you see in a Campion film, but it is fundamentally what she’s painting with.This is especially true in “The Power of the Dog,” where tenderness and brutality amplify each other painfully. There’s the castration, the cruelty, the extremity of suffering, but there’s also the gentle way a teenage boy’s hands shape the paper flowers he likes to make; Dunst’s trembling lip and the soft way she dances with her husband in the sunset on the day of their marriage; the nakedly sensual, gentle scene of Phil lying in the tall grass, communing with a lost lover by trailing the dead man’s scarf so that it caresses his face and body; the way he begins to make room for the boy whose paper flowers he mocked. Where there is tenderness, something is unguarded. Tenderness invites a moment of suspense: Care or real hurt can happen next. Campion’s gift is showing the chaotic mix of wounding and care in human activity, and how the terrifying moment of being opened to both possibilities is an experience of the sublime.One of the eerier achievements of “The Power of the Dog” is how precisely it captures the way the fear of violence can seep throughout a house, and a life. Phil terrorizes Rose without being anywhere near her. Strains of his banjo floating down the stairs mock her as she plays the piano. His gaze, judgment, even the smell of him seems to be everywhere.Campion didn’t realize the depth of her personal connection to the material until late in the process — “a lot later,” she said, “until I remembered about some stuff in my own childhood.” When she and her sister, Anna, were young, and their brother was a newborn, their parents hired a nanny, “a really disturbed woman,” who abused and terrorized them. On one occasion, she whipped Jane until there were welts on her back. At first, both girls kept silent about how they were treated. “It was like this secret world, this secret dark world that was parallel to life. She was with us from when I was about 5 until 10 or 11. And there was just no getting away from it.”She paused a moment before continuing. “We were really little, and it was a lot to carry when you’re really little. But it did make me think, That’s how I understand the terror of Phil. I would always know where she was in the house.”I asked if she or her sister ever told her parents about the abuse.“Yes, we did.” She has a vivid memory of standing with her sister outside her parents’ room, getting ready to go in and tell them about the nanny. She balked at the last minute. “I just can’t bear that they may not do anything about it. I couldn’t live with that. I could live with — you know …” She swallowed. “But I couldn’t bear that they would be told and then they wouldn’t act. I don’t know, I was probably 6 at the time. I feel really bad now that I didn’t support her, but that was the reason.” Anna went in alone and came out a few minutes later, shaking her head.Campion’s gift is showing the chaotic mix of wounding and care in human activity, and how the terrifying moment of being opened to both possibilities is an experience of the sublime.They lived with the nanny for another five or so years, until she died. Anna and Jane refused to go to her funeral. Over the years, they tried to convince their parents what it had been like for them, and they were never quite believed.Campion describes her parents as loving but fundamentally absent during her childhood. The Campions were an important couple in New Zealand theater. They became founders of the first professional touring company in the country, the New Zealand Players, shortly before Jane was born. Richard Campion was a director, and Edith was one of the great New Zealand actresses of her generation. In 1959, she was awarded the M.B.E. for her theatrical work. But it was a troubled household — Richard was engaged in a series of affairs, and Edith suffered from depression, which led her to multiple suicide attempts and several stays in institutions throughout her adult life.Edith appeared in an early film of Campion’s, “An Angel at My Table.” (More than two decades later, Campion’s daughter, Alice, had a lead role in “Top of the Lake.”) Campion remembers her mother as delicate, sensitive and witty. When her children were young, she turned to writing, eventually publishing a collection of short stories and a novella. She encouraged Campion’s creative pursuits, but she was also moody and remote. When Campion was little and visited friends’ houses, she would interview the mothers, trying to get a sense of their schedules, their habits, what they did. What were mothers like?Campion told me about the day that her mother took her out of school for a dentist appointment. “We didn’t do very many things by ourselves together, so I was very excited to show her where I hung my coat.” After the dentist, they had a picnic in a park, and Campion could sense that her mother’s mind was elsewhere. “I tried to do all sorts of amazing things — somersaults and handstands, to entertain her, to get her attention — but she still looked off into the distance. It probably was depression. I remember she had an egg on her lap, and it just … rolled off.”There was a time when Campion was so bewildered and persuaded by her mother’s despair that she told her she would understand if she wanted to die. “It really scared me to be close to her complete lack of hope,” she told an interviewer in 1995. At university, she decided to study structural anthropology, examining the ways humans use myth and social structures to resolve the fundamental oppositions of existence: life and death, light and darkness.Campion said that feeling vulnerable is harder for her than for most people: “I associate it with fear.”“You’re so averse to feeling vulnerable,” I said, “but tenderness is the core of your work!”“Well, if it didn’t have much meaning for me, it wouldn’t matter,” she said. “It’s got power. And really, my attention decides: What do I pay attention to in the world? Can you fake that, really? Can you really fake attention? Attention is love.”In October, I met Campion in Paris. She had just come from the New York Film Festival and then the Lumière film festival in Lyon, where she received the Prix Lumière. (In September, she also won the Silver Lion at Venice, one of the top honors a filmmaker can achieve.) We exchanged emails as she arrived in Paris. How was Lyon? I asked. “Lyon was a mosh pit where I became very briefly a rock star!” she wrote. There were a huge number of women at the festival, many of whom came, it seemed, because they wanted to see a female filmmaker awarded the Prix Lumière for the first time.Our plan was to have a long lunch and then go to the Picasso Museum. (I had wanted to watch YouTube together; she demurred.) As we got settled at our table, I asked her how she was dealing with the outpouring of emotion from women who seem so invested in successes, and she threw up her hands. “Defense and denial,” she joked. “I’m a New Zealander; we don’t do this sort of stuff. It’s something you can go to jail for, thinking too much of yourself.” She shot me a smile. “I mean, I try to listen to them. To some extent they’re giving their testimony.” She has spent a long time being one of the only women at the forefront of her field, a mantle she took up with ambivalence. (A second female director, Julia Ducournau, finally received the Palme d’Or this year.) Once, after “The Piano” came out, a woman working in a pharmacy approached Campion and told her, in a quivering voice, that seeing the film was the most amazing experience of her life.“And I was, like, quipping,” Campion said. “And then I just saw how I hadn’t received it, and how shattered she looked for not being heard with respect. And I learned something from her, that she really needed me to hear it in a better way than I was doing.”It has gotten easier over the years to feel comfortable with what her work means to the world. She pulled up an email from one of her own heroes, Annie Proulx, who wrote an afterword to a 2001 edition of Savage’s novel. After Campion visited Proulx during her research for “The Power of the Dog,” the two kept up their correspondence. “The 60s and 70s can be pretty good years,” Proulx wrote. “One is still agile, nothing major crouched on the bedposts at night; and one’s sense of judgment and understanding is probably at maximum power. You ‘get’ most situations with a depth and understanding unknown to the more youthful. But some of the gilt wears off in the 80s and you tend to see the hard rusted iron under the fancy metals.”Jane Campion, right, on the set of “The Power of Dog” in New Zealand.NetflixCampion, still in her 60s, is in the former state — feeling very much at the height of her powers. She doesn’t know if she’ll make another film, but for the first time in a while she feels energized and inspired to keep working. She is starting a film school in New Zealand, where filmmakers will study for free under her and a few other friends. (Onstage at the New York Film Festival, Sofia Coppola volunteered to teach as well.)After lunch, we zipped around the Picasso Museum for half an hour while she waited for a friend and his week-old baby, whom she was eager to meet. The museum was collaborating on a joint exhibit with the nearby Rodin Museum, so there were sculptures from various parts of Rodin’s career. We stood together for a bit in front of “The Thinker.”“There’s definitely a brutish quality to the muscularity, isn’t there,” she said quietly after a minute.I agreed. “Doesn’t it look like his head is kind of too small for his body?”“Like a kind of Neanderthal,” she said.“Exactly.”“Poor guy. Seems puzzled, like he can’t figure it out.” She chuckled. “It’s actually quite moving.”She had been showing me photos of a few of the marble Rodin sculptures she admired, and she pulled me over to look at a few similar pieces on display nearby. She preferred them to the big bronze casts. They were of children’s faces, or women, emerging from the stone with a hazy, dreamlike quality. These pieces were so different from Rodin’s more famous sculptures of men, in which every muscle and vein was articulated. It was incredible, she thought, taking more pictures, how you could get that kind of softness out of marble.Jordan Kisner is the author of the essay collection “Thin Places.” She last wrote about the scholar and theorist of domestic labor Silvia Federici. Ruven Afanador is a Colombian-born photographer in New York known for his black-and-white portraits with a focus on contrasts. His most recent exhibition was at the National Museum of Colombia in Bogotá this year. More

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    Bringing Attention to the Maori Language, One Song at a Time

    “Waiata/Anthems,” Lorde’s “Te Ao Marama” EP and a host of other projects are aimed at revitalizing the Indigenous language of New Zealand via music.In August, Lorde released her third album, “Solar Power.” Three weeks later, she put out an EP called “Te Ao Marama,” with five songs from the record translated into Maori, the Indigenous language of New Zealand. The second release was no mere afterthought — it was part of longtime conversations in her native country about boosting a language that not long ago experts feared could die out.“Pakeha artists have been lending their support to the language revitalization movement for years, and as someone with global recognition, I knew at some stage I would do the same,” Lorde wrote in an email, referring to non-Maori New Zealanders. “But ‘Te Ao Marama’ didn’t come from a place of duty. I am richer for having sung in te reo” — which means “the language” in Maori — “and also for having made the connections that made doing so possible.”When the musician and producer Dame Hinewehi Mohi, one of the primary engines behind the musical Maori revival, performed the New Zealand national anthem at the 1999 Rugby World Cup in Maori rather than English, she got “such an adverse reaction from a minority of people,” she recalled in a recent interview. Twenty years later, she assembled “Waiata/Anthems” (waiata means “song”), an album of English tracks performed in Maori that includes a translation of Benee’s “Soaked” and Kings’s “Don’t Worry ’Bout It.”“Before this,” Mohi said, “there were only a handful of artists recording in te reo Maori.”The public’s response to the album astounded her: “Waiata/Anthems” debuted at No. 1 on the New Zealand charts in 2019. The work, and interest in Maori music, has not subsided. This year, the public broadcaster TVNZ released a documentary series that followed different artists translating and recording their songs in Maori for a second installment of the project. More than 30 tracks in Maori were released as a playlist, eight of which made it into the local Top 40, and two in the Top 10.Awareness and celebration of Maori music is mirroring a shift in attitudes toward the language across New Zealand. The country’s European settler government suppressed Maori beginning in the mid-1850s, punishing children who spoke their language at school and deliberately dispersing Maori families in white neighborhoods to assimilate them, creating far-reaching whakama, or shame, around it. By 1987, when Maori was finally declared an official language, the vast majority of its remaining speakers were older.In recent years, there has been a resurgence of supporters, including Prime Minister Jacinda Ardern, who said in 2018 that her newborn daughter would learn both Maori and English. Newscasters now greet in Maori; weather reporters call places by their original, Maori names; supermarket signs tell you where the “chicken/heihei” is. Kotahi Rau Pukapuka, an endeavor that aims to publish 100 books in Maori over the next 25 years, is already far ahead of schedule. Mohi’s idea to bring attention to the language via contemporary music was pragmatic: More than half of the Maori population, which make up nearly 17 percent of the total population, is under 30 years old.But who sings in Maori, and how, has also become a flash point. Lorde was criticized in the wake of her EP’s release by those who argued that white speakers are privileged to do so without having to address the trauma of the Maori people; or said that the EP is a painful reminder of how many Maori haven’t had access to their own language. Other observers called her project “a pop culture landmark we should welcome” and “a very powerful international statement about the currency of the language.” Mohi had approached Lorde about working on the original “Waiata/Anthems” because “you want the biggest audience” exposed to Maori, she said.Singing has always been a large part of Maori culture: In formal meetings, it is compulsory to sing after your speech (these “songs” are more like chants). Songs are used to pass on information, including “telling the grandchild what deaths he needs to avenge, what things he needs to remember, the important features of tribe history,” said Sir Timoti Karetu, an expert on Maori language and culture.Maori people sing other songs — love songs, naughty songs, insulting songs — in everyday life, too. “We sing no matter where we are,” Karetu said. Music helped keep the language alive even when the government’s restrictions were in place. Maori people adapted with the times, writing new tunes highly influenced by Pakeha melodies. “We’ve borrowed the tune and done our own thing,” Karetu said.“It’s very easy to do a literal translation, but that’s meaningless to both cultures — it’s just words,” said Sir Timoti Karetu, an expert on Maori language and culture.Cameron James McLaren for The New York TimesBic Runga, a Maori singer involved in both “Waiata/Anthems” releases, said, “There’s a really big shift in awareness here.” She was in the process of reconnecting with her roots when Mohi approached her for the first album, which included her song “Sway,” made famous by the movie “American Pie.” Though Runga had only absorbed little bits of Maori in elementary school, as a result of doing “Waiata/Anthems,” she’s been connected to more fluent speakers and is trying to incorporate Maori into her emails, like opening with “tena koe” instead of “hi.”Runga has tried writing a song in Maori, although it’s not as simple as translating the text directly. “It was kind of spooky — it was about talking to death,” she said. When the lyrics were getting checked, she found out she’d been using the literal translation for death instead of the personified word — Maori is a very metaphorical language associated with a worldview that is more connected with nature, and doesn’t necessarily follow Western assumptions.“It’s very easy to do a literal translation, but that’s meaningless to both cultures — it’s just words,” Karetu said.“There’s a really big shift in awareness here,” the musician Bic Runga said.Dave Simpson/WireImage, via Getty ImagesAn example of its nuance can be found in Lorde’s “Hine-i-te-Awatea,” or “Oceanic Feeling.” Hana Mereraiha, who translated it, said she was granted creative license for the three songs she worked on; the album “Solar Power,” with its dedication to the sun and everything living under it, was quite Maori in spirit already.“There’s a really beautiful concept in te ao Maori, that of kaitiakitanga,” Lorde wrote. “It refers to an understanding that people and environment are interconnected and dependent on each other’s care to thrive.”The final line of the third verse of “Hine-i-te-Awatea” refers to the Maori idioms “paki o Hewa” and “paki o Ruhi,” which both mean fine weather, referencing the deities Hewa and Ruhi — “paki o Ruhi” is associated specifically with summer. Its last part, “te ao marama,” is a translation of the equivalent line in the English version, “I can make anything real,” as it refers to when the god Tane separated his father (Rangi-nui, the sky) from his mother (Papatuanuku, the earth), and brought light into the world.Mereraiha “broadened the universe of the song so that all the spiritual presences I could always feel but could never articulate were there,” Lorde wrote. “The Maori version feels like the original to me now.”Hana Mereraiha is a translator who worked on Lorde’s EP project, among others.Cameron James McLaren for The New York TimesSince Mereraiha started translating, she has worked with around 12 artists, and is writing and singing as well. “Dame Hinewehi has opened up many pathways into the music industry,” she said.The Maori singer Marlon Williams, who made a brief appearance in “A Star is Born” in 2018, decided to write his next album completely in Maori. Like Runga, Williams didn’t really speak Maori until a few years ago — he attended a kohanga reo, a total immersion preschool, and took some Maori at high school, but none of it stuck.For Williams, learning the language fresh has helped his songwriting. “I’m not aware of the errors I’m making,” he said, so he’s “not weighed down by them.” He relies on a collaborator, Kommi Tamati-Elliffe, a hip-hop artist and Maori lecturer at the University of Canterbury, to check over his work and find solutions when phrases aren’t working.“We’re on another awkward step on the globalization ladder where everything is mixing and melding,” Williams said. But he believes listeners don’t need to understand the lyrics for the songs to become big hits. “I don’t know any more Spanish after listening to ‘Despacito,’” Williams said. “Things that exist in the pop realm sometimes are their own thing.”Language revitalization is “a never-ending battle,” Karetu said. “All of us who have been colonized by somebody else are struggling for our languages to survive.” But, when it comes to songs, he’s more positive. “Waiata will never die. I think waiata will go on forever and ever.” More

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    How Lorde Got Happy

    Watch how your favorite pop hits get made. Meet the artists, songwriters and producers as Joe Coscarelli investigates the modern music industry.Watch how your favorite pop hits get made. Meet the artists, songwriters and producers as Joe Coscarelli investigates the modern music industry. More

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    Hollywood Take on Christchurch Massacre Provokes Anger in New Zealand

    Members of the Muslim community denounced as “white saviorism” the director’s decision to focus on the response by Prime Minister Jacinda Ardern.AUCKLAND, New Zealand — A planned Hollywood film about the Christchurch mosque massacre has drawn a sharp backlash in New Zealand, with Muslims denouncing the director’s decision to focus not on the community’s pain and resilience, but instead on the response by Prime Minister Jacinda Ardern.More than 60,000 people have signed a petition calling for the movie to be shut down. Ms. Ardern released a statement distancing herself from the film, which she said she had not been consulted on. The mayor of Christchurch said that the movie’s crews would not be welcome in her city, and one New Zealand producer dropped out of the production on Monday.Some Muslims said the film, as proposed, would exploit their trauma and engage in “white saviorism” by making Ms. Ardern the central character.“It’s really intensely hurtful,” said Guled Mire, a Fulbright scholar at Cornell University who is a member of New Zealand’s Muslim community. He added that he and others had learned of the movie only through social media. “The grief is still very raw for a lot of the victims, their families and for the community as a whole.”The film, announced on Thursday, is called “They Are Us,” taking its title from Ms. Ardern’s comments about the Muslim community after the 2019 shootings at two mosques, in which more than 50 people died. It would star the Australian actress Rose Byrne as a grieving Ms. Ardern.The film’s director, the New Zealand screenwriter Andrew Niccol, told Deadline that “the film addresses our common humanity, which is why I think it will speak to people around the world.” He added, “It is an example of how we should respond when there’s an attack on our fellow human beings.”While Ms. Ardern has been praised globally for her compassionate response to the massacre, Muslims in New Zealand said the movie’s focus on her was part of a long pattern in Hollywood of marginalizing minority populations.“It was quite shocking to see that, in 2021, we are still making these films which you would probably see in the 1920s or ’30s in Hollywood, where white saviors go into the desert,” said Ghazaleh Golbakhsh, an Iranian-New Zealand writer, academic and filmmaker. “It all kind of harks back to this kind of colonialist and Orientalist fantasy.”Jacinda Ardern, the prime minister of New Zealand, released a statement distancing herself from the movie.Nick Perry/Associated PressThough reports in the American news media suggested that the Muslim community had consulted on the film, multiple members said that they did not know of anyone who had been involved in the project.“The issue is that the film is about Jacinda Ardern, but it’s not her story to tell,” said Adibah Khan, a spokeswoman for New Zealand’s National Islamic Youth Association, which organized the petition. “It’s the story of the victims and their victim community, and the truth is, they haven’t been consulted at all.”Mohamed Mostafa, whose father was killed in the attacks, said he felt taken advantage of by the film project. “Someone’s trying to exploit my pain and agony and suffering — and for what benefit?” he said.He added that white saviorism was a false narrative. “There’s no saviors here, because we have 51 victims in the story,” he said. “If we had a savior, we wouldn’t have any victims.”Ms. Golbakhsh compared the proposed movie to “Green Book,” the Oscar-winning film that was dismissed by its detractors as a “racial reconciliation fantasy.”“It is kind of encouraging the idea that anyone nonwhite is either too weak, or not as interesting, and therefore just kind of pushes them to the background, as not a three-dimensional character,” she said.A report from the Annenberg Inclusion Initiative released last week found that Muslims, who make up nearly a quarter of the global population, represented less than 2 percent of speaking characters in top-grossing films made between 2017 and 2019. Nearly 20 percent of the Muslim characters who did appear were killed by the end of the film, often in a violent death.“I sincerely hope that this project gets canceled and we don’t ever hear about it ever again,” Mr. Mostafa said. “When we’re ready to tell the story, we might do it, one day. And it’s going to be our story to tell.” More