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  • Did Success Spoil Noah Baumbach?

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    Photo-Illustration: Vulture; Photos: Focus Features, Netflix, Paramount, Samuel Goldwyn Films, Sony Pictures, Everett Collection

    In Noah Baumbach’s 2007 movie Margot at the Wedding, Jack Black’s character, a would-be painter, former musician, and general layabout named Malcolm, is accused by his fiancée of being competitive with everyone. “It doesn’t even matter if they do the same thing as you,” she says. “He’s competitive with Bono.” Malcolm concedes the point, explaining, “I don’t subscribe to the credo that there’s enough room for everyone to be successful. I think there are only a few spots available” — and people like Bono are taking them up. The implication is that, were it not for the tragic injustice of the limited-spots situation, Malcolm would be recognized for being as talented, if not more, than the lead singer of one of the biggest rock bands in the world.

    Malcolm is a typical Baumbach character: delusional and ludicrously self-important, yet not totally wrong either. (Who has not heard Bono speak and thought, Why him?) Others cut in the same mold include Walt Berkman (Jesse Eisenberg) from 2005’s The Squid and the Whale, a teenager who rationalizes his plagiarizing of a Pink Floyd song by saying, “I felt I could have written it”; Roger Greenberg (played by frequent Baumbach collaborator Ben Stiller) of 2010’s Greenberg, a middle-aged misanthrope living in the long aftermath of a ruinous decision in his youth to turn down a major record deal because it wasn’t good enough for him; Josh Srebnick (Stiller) of 2014’s While We’re Young, a struggling filmmaker who has toiled for years on a dull documentary about “how power works in America”; and Harold Meyerowitz (Dustin Hoffman) of 2017’s The Meyerowitz Stories, an elderly sculptor blaming his obscurity on the shallow philistinism of the art world: “I think I would have had greater success if I’d been more fashionable.”

    These are men at every stage of life who resent the world for not recognizing their genius. The older ones are haunted by forks in the road where the path not taken surely would have led to the success they both feel they deserve and desperately desire. Their narcissism is not tempered with a single drop of humility, but rather with oceans of self-loathing that are then channeled outward, in scalding torrents, at their friends and family. They construct elaborate justifications for their selfish and cruel behavior, while insisting that they themselves have been overlooked and misunderstood. They are in a permanent state of arrested development (“I haven’t had that thing yet where you realize you’re not the most important person in the world,” Malcolm says), their massive egotism undermined by deficiencies in the basic skills of living, like knowing how to cook or drive or swim.

    These men are also fathers and sons, the horrific dad being a mainstay of the Baumbach canon. The archetype is Jeff Daniels’s Bernard Berkman from The Squid and The Whale, a has-been writer who instills in Eisenberg’s Walt a monstrous sense of superiority through a million high-handed pronouncements and snap judgments: dismissing A Tale of Two Cities as “minor Dickens,” insinuating that Walt’s girlfriend isn’t hot enough for him. Bernard is reprised in Hoffman’s Harold Meyerowitz, who is aggressively uninterested in his children’s lives, their only purpose being to serve as minor satellites that reflect his glory back onto him. His son Matthew, also played by Stiller, makes a lot of money as a financial adviser, but unfortunately, the only sort of success that matters in Baumbach’s universe is artistic in nature. “I beat you! I beat you!” Matthew screams at his father in one scene as Harold drives away, obstinately deaf to his son’s claims, aloof to his very existence.

    I have made this taxonomy of the Baumbach male because the curious thing about his latest movie, Jay Kelly, is that this distinctive creature barely features in it. Jay Kelly is Baumbach’s most nakedly award-aspiring film to date, a starry tribute to the magic of the movies that seemed to be an Oscars contender before joining Wicked: For Good in the ignominious club of hopefuls that got zero nominations. There will be no gold statuettes to compensate for the fact that Jay Kelly is also one of Baumbach’s weakest offerings, verging on the maudlin and containing few of the ingredients that made his body of work so beloved by those who queasily saw something of themselves in his loathsome, exasperating men. The Baumbach male appears here as a mere echo, a figure of diminishing interest who serves to punctuate the director’s new concerns and obsession: becoming an artist who identifies more with the Bonos of the world than the Malcolms.

    If Baumbach, 56, is one of the preeminent chroniclers of white Generation X, from the 1980s adolescent experience of The Squid and the Whale to the midlife crises of While We’re Young and 2019’s Marriage Story, then Jay Kelly is his late-middle-age movie, preoccupied with the looming shadow of death. George Clooney plays the titular character, a Hollywood star in his 60s who, like Clooney himself, is heir to the classic leading men of old: Gene Kelly, Gary Cooper, Cary Grant. His sun-kissed existence is disturbed by a series of overlapping events: his youngest daughter, Daisy, flying the coop to college; the death of his mentor; and, most fatefully, a run-in with an old acting-school friend, Tim, who flamed out of the business long ago, while Jay’s career soared into the stratosphere.

    Jay is worried that the Jay onscreen is just a persona, a vaporous construct built from the projections of fame and the machinery of Hollywood, as thin as the sets where he spends much of his time. “Is there a person in there?” Tim asks him after they have one too many drinks at the bar. “Maybe you don’t actually exist.” Free from fame’s distorting prism, Tim definitely exists, in all his inconsequential glory, and is awfully bitter about it, especially since he holds Jay responsible for nabbing a role that would have sent him on his merry way to stardom. Tim, played with coiled resentment by Billy Crudup, is the closest thing the movie has to a quintessential Baumbachian frustrated artist, and at first, it seems like the movie is going to tantalizingly play as a duel between these opposing representatives of failure and success, the two poles of Baumbach’s world. When Jay muses about remembering the man he once was, Tim shoots back, “I don’t think you want to meet that guy again.” He holds in contempt the young Jay for stealing his shot at fame as well as the old Jay for looking back fondly at a time when he was a nobody — which, of course, is one of the privileges of being a somebody.

    This would seem to offer Baumbach fertile thematic ground, another of his forks in the road, the decisive moment that determines his characters’ future happiness and self-esteem — their entire identity, actually, according to their own pitiless scorecard for measuring a life’s worth. Instead, the confrontation with Tim sends Jay on a picturesque trip through France and Italy, chasing after some quality father-daughter time with Daisy. She and her friends are spending their last summer before college doing typical young people things — charging stuff to their parents’ credit cards, staying in cheap hostels, hooking up with European strangers — and naturally, she doesn’t want her father around. So Jay is left to hang with an entourage that includes his publicist, Liz (Laura Dern), and his manager, Ron (a criminally underutilized Adam Sandler), as Jay take selfies with starstruck travelers and makes his way to a film festival in Tuscany where he is to be presented with a tribute for his work. Along the way, he revisits scenes from his life.

    Not a lot happens on this journey. There is an aimless and ultimately aborted subplot about a past romance between Liz and Ron. Jay thwarts a robbery and reluctantly becomes a tabloid hero — more grist for the nagging feeling that his life isn’t real. He confronts his eldest daughter, Jessica, in flashback as she accuses him of choosing his career over their family. Jay’s ostentatious success confounds Baumbach’s usual parental dynamics, which revolve around megalomaniacal patriarchs unleashing their psychological traumas on their poor kids. Jay’s absence as a dad seems like a blessing compared to the ever-present shadow Baumbach’s other fathers cast on their children. (Take Bernard Berkman’s insistence on “my night” in his custody battles with his ex-wife, Joan, which are less expressions of filial affection than pathetic attempts to have people around he can easily dominate.) Jay’s time in Tuscany includes a detour in which he confronts his own neglectful father, but Kelly père exhibits little of the venom that characterizes Baumbach’s usual bad dads.

    In the end Jay is abandoned by everyone but Ron, his faithful Sancho Panza, and left to wonder whether his career and his life amount to anything at all. (Spoiler alert: He realizes that they do.) The film clearly takes inspiration from 8 ½, Federico Fellini’s masterpiece of self-reproach and self-doubt, but it perhaps more closely resembles the Love Actually plotline that sees Bill Nighy realize his dowdy manager is the love of his life. The only reason Jay Kelly is not a disaster is the presence of Clooney, who is about as interesting an icon of fame as you can get, giving it a modicum of pathos and a lot of allure. At 64, he is nearly as handsome as ever, making even Crudup seem a tad pedestrian in comparison. What Clooney can’t do, even if he had been asked to try, is convey what it is like to fail, to be stuck for your entire life with a version of yourself that is unnoticed and unadmired — what it is like, in other words, to be most people.

    Baumbach has argued that there is consistency across his films. “A lot of my movies are about people who self-identify as a failure because the lack of success, to them, has equaled failure, which is not the case,” he recently told the New York Times. “But defining yourself by your success does the same thing: It’s just another way to not look at yourself as who you might actually be. That’s definitely the case for Jay.”

    I’m not sure I buy that there’s such an equivalence. (For one, whatever illusions come with success are far less corrosive to the soul than those that accompany failure.) It’s also clear some deeper change has taken place in Baumbach’s movies, starting with Marriage Story. Baumbach’s previous avatars onscreen had been Eisenberg and Stiller, playing awkward, painfully insecure characters who seemed to be crawling out of their skin. Then he became Adam Driver: tall, handsome, exuding importance. Driver plays a theater director so acclaimed that he scores a MacArthur “genius” grant, the kind of award a classic Baumbach character would have deranged fantasies about winning. The movie opens with his soon-to-be-ex-wife enumerating, in a letter to their therapist, all the ways he’s a good father: “It’s almost annoying how much he likes it, but it’s mostly nice.” That was new.

    Although Baumbach’s movies are not strictly autobiographical, they are obviously informed by his life. The messy divorce of his parents is the inspiration for The Squid and the Whale, while his separation from Jennifer Jason Leigh forms the contextual background of Marriage Story. Baumbach’s own father, the writer Jonathan Baumbach, died in 2019, a couple of years after The Meyerowitz Stories, which showed that even adults still need their fathers — still crave their attention, approval, and respect — and still can be hurt by them. It is no great stretch of the imagination to surmise that he has more than a little in common with the disgruntled men who believe the world has unfairly passed them over; as he once told the Times, The Squid and the Whale, which followed an eight-year dry spell in his directorial career, “makes me very emotional, because it reminds me of the time I was writing it and feeling like it was my last chance after having struggled for a bit.” I’d further posit that bearing a grudge against the universe and believing you’re an unrecognized genius, the fundamental qualities of the Baumbach male, might be necessary for making valuable works of art. That a little delusion and rage are required to keep the demons of complacency away.

    Being a father himself (he has two young boys with his partner, Greta Gerwig, as well as an older child with Leigh) seems to have softened Baumbach. “I cry a lot now,” he recently told GQ. “I find a lot of life emotional in a good way.” His professional collaborations with Gerwig produced Frances Ha and Barbie, both of which are markedly more buoyant than Baumbach’s early work. Marriage Story was followed by White Noise, a $100 million adaptation of Don DeLillo’s novel that lurched in a totally different direction, a bewildering misfire that suggested Baumbach wasn’t quite sure what to do with himself and was casting about for inspiration from literature. Jay Kelly feels like Baumbach stepping through the mirror, peering back at his world through the lens of age and enviable accomplishment.

    So what happens when your ego is satisfied, when your innermost vision of yourself is validated by the outer world? Marriage Story is not one of his best movies, but it shows that Baumbach can evolve and take risks that mostly pay off. I am thinking in particular of a scene toward the end in which Driver sings “Being Alive” at a bar in front of the members of his theater company. His character is a little drunk and feeling sentimental, a common scenario for singing along to Sondheim, and it has the potential to be deeply embarrassing. But the scene works, both weird enough to be interesting and a straightforward appeal, via Sondheim’s transportive wizardry, to the biggest emotions: love, regret, the terror of being alone. At that moment, Driver resembles Baumbach’s unlovable losers, whose grandiose conceits ultimately burn away in the harsh light of reality, forcing them to “embrace the life you never planned on,” as one character puts it in Greenberg, a life that you feel is beneath you. Here’s hoping Baumbach hasn’t forgotten that feeling.

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    Ryu Spaeth

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  • Zach Bryan Doesn’t Need to Play It So Safe

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    “Bad News” ultimately does not deliver on its initial controversy.
    Photo: James Smith/Sam Snap/Getty Images

    In October, Oklahoma country music stadium draw Zach Bryan garnered attention at the highest levels of government when he posted a snippet of a track called “Bad News” in which he sings “ICE is gonna come bust down your door.” By the end of the week, United States Secretary of Homeland Security Kristi Noem rebuked him on conservative personality Benny Johnson’s The Benny Show: “I hope he understands how completely disrespectful that song is, not just to law enforcement but to this country. To every single individual that has ever stood up and fought for our freedoms, he just compromised it all by putting out a product such as that.” Bryan, who was a Navy ordnanceman until his songwriting introduced a new career path, hadn’t anticipated backlash; fans brimmed with excitement for a full release. As his plaintive half-verse lamenting the “fading of the red, white, and blue” shot up the American-media flagpole, he stressed that he holds no partisan affiliations and writes about feeling trapped in a tug-of-war: “To see how much shit it stirred up makes me not only embarrassed but kind of scared. Left wing or right wing, we’re all one bird and American. To be clear, I’m on neither of these radical sides,” he said on Instagram. It was a call back to country music’s mid-2010s togetherness initiative, home to horrors like Brad Paisley and LL Cool J’s “Accidental Racist” and aw-shucks appeals to look past our differences at shows.

    Bryan’s not bullshitting. It’s true that “Bad News” and its author are painstakingly, almost characteristically avoidant of even the appearance of taking a political side. Bryan can be terse in his scant interviews and is no stranger to temporarily excusing himself from social media for a too-declarative statement. In 2024, he took a time-out and apologized for announcing during a rager that he prefers Ye to Taylor Swift. His new album, With Heaven on Top, which features the actually not-that-controversial song, catalogues his trip from alcohol abuse and a breakup to sobriety and a new marriage. “Bad News” documents a struggle to find footing in dizzyingly strange times with a shrinking support system. Eroding consensus overhead is the wallpaper in a room where he misses someone. The vibe is considerably less These deportations are out of control and more The country is so divided I can’t even talk to my girl.

    When Bryan writes about a struggle that could be construed as political, denouncing people trying to “build an empire off the things that they can take” in American Heartbreak’s “Cold Damn Vampires” or cataloguing the plights of gamblers and barflies in the title track of The Great American Bar Scene, he doesn’t sell a specific why. To live is to struggle; he often writes of dreaming of a harder, simpler life on “The Outskirts” or as a “Tradesman.” He doesn’t — like Woody Guthrie and Bruce Springsteen, both seemingly referenced in the lyrics of “Bad News” — want you to ponder a villain, the way “This Land Is Your Land” and “Born in the USA” indict a nation’s failure to deliver on its promises in the ’40s and ’80s. Bryan, instead, lays out an implicitly centrist reading months ahead of a full lyric sheet.

    With Heaven on Top’s rollout was supposed to be about making a break from the infamy of Bryan’s year or so of concerning headlines about allegations of emotional abuse from his Barstoolite ex Brianna Chickenfry, his mysterious black eye, and his squabbles on-camera in a bar and at a music festival. The album largely doesn’t engage with politics but periodically showcases awareness while pondering his troubles; “DeAnn’s Denim,” a song musing on hereditary alcoholism, brandishes a jeans/genes conceit like the Sydney Sweeney American Eagle ad, and the title track complains about “greedy politician boys” in a rat race. But the story throughout With Heaven on Top is that Zach Bryan is painstakingly cleaning up his life. (“Six beers a week ain’t bad, just boring is all,” he sings in the Tom Petty and the Heartbreakers descendant “Slicked Back.”)

    The notion that “Bad News” is trying to pick a fight with the United States government in the middle of such a push doesn’t square with Bryan’s historic reticence to be seen as leaning left or right or with his Super Bowl photo op with the president. But you can’t dictate how people engage with a song; you can express intentions as a writer but can’t know what meaning will be piled on by a text’s interactions with a world of personal and shared experience. Letting “Bad News” hit with the rest of the album, after the Noem flap blew over, slotted it in a week of upheaval about ICE and Customs and Border Patrol violence. Renee Good was shot to death in Minnesota; two people were injured in Portland. Bryan’s lines about cops as “cocky motherfuckers,” ICE as door busters, and a country leaving kids “all scared and all alone” might not enjoy the careful bothsidesism he seeks. But to his credit, this state of affairs is indeed a bipartisan project, nurtured by all sorts of political actors prior to the industrialized deportations of the past year. But Bryan lacks the delicacy to thread this needle. His project is making the personal feel universal; he doesn’t ache to write anything half of America might not relate to.

    This is an unnecessary evasiveness in the mid-2020s when everyone from Beyoncé to proud MAGA musicians occupy space on the same charts. The buzz around ostensibly or implicitly anti-fascist songs and videos from singer-songwriters Jesse Welles and Bryan Andrews, as well as the continued prosperity of Americafest guest Jason Aldean and the 2025 inauguration performer and American Idol judge Carrie Underwood, say the demographically vast audience for country music loves blistering, honest populism no matter the orientation. Bryan would be hailed as a hero by people who listen to one country album a year and on late-night and cable-news circuits if he aimed “Bad News” squarely at the current DHS. The fact that he refuses to points to a reality in which he isn’t performing obstinance for conservative industry cranks (who don’t even play him on the radio anyhow) and simply believes everyone else is a radical, and that’s what’s ruining the country now. But whether or not this idea circulates and lets the air out of the anti-administration protest potential of “Bad News,” as Bryan might like, is up to time and circumstance.

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    Craig Jenkins

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  • Yorgos Lanthimos is Not Your Friend

    Yorgos Lanthimos is Not Your Friend

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    Photo-Illustration: Vulture; Photos: Searchlight Pictures

    Last year, Yorgos Lanthimos directed a dark comedy about a woman named Bella who was assembled from the body of an adult and the brain of a fetus in a Frankenstein-like surgery and who went on to fuck her way to self-actualization across a fantastical Europe. It was the most accessible thing the Athens-born director had ever made, which really says more about his overall body of work than it does about Poor Things.

    Lanthimos is one of film’s reigning sadists, though he’s always funny about it — if not funny haha, then funny in a tone so arid as to render the humor borderline subliminal. He makes films set in deadpan universes that sit at Dutch angles to our own and feature characters struggling to live in accordance with arbitrary and frequently cruel conventions. All of which is true of Poor Things as well. What sets it apart is the way that Bella, the wiped-blank heroine played by Emma Stone, rejects the rules and strictures she’s told she has to abide by as she speedruns her way from child to woman of the world. Lanthimos, as unlikely as it seemed, had created a story of empowerment as well as something tailor-made to polarize the internet.

    The frankness of the sexual content — which begins with Bella’s innocent explorations of her own body, progresses to her voracious pursuit of what she calls “furious jumping” with a louche lawyer played by Mark Ruffalo, and eventually brings her to work in a Parisian brothel — kicked off arguments about the degree to which Poor Things is mired in the male gaze. It seemed as though the only person who didn’t care to weigh in on the validity of the film’s feminism was the filmmaker himself, who shied away from the label like someone being introduced as a boyfriend by a person they thought they were just casually dating.

    Watching the world discover Lanthimos by way of one of his least characteristic and, honestly, weakest films has been akin to watching someone you know become the internet’s latest main character, stripped of other context with their actions scrutinized via a very specific lens. Lanthimos is many things — a champion absurdist, an arguable nihilist, an occasional edgelord, and an artist who has maintained a decidedly Euro sensibility despite having worked in English with Hollywood actors since 2015. His movies have the brain-burrowing quality of an insomniac’s thought spiral and are so insistently off-kilter that the Greek Weird Wave, the movement he’s sometimes described as being a part of, feels less like
    a trend in national cinema and more like a summary of how his distinct sensibility has filtered through to some of his peers. If he considers himself a feminist — and there’s no reason to believe he wouldn’t, even if there is a “please clap” quality to Bella’s journey in Poor Things that leaves it lacking in conviction — it has felt largely incidental until this point.

    His work does have an awareness of the role that gender plays in the abuse
    of power and in sexual violence, and his films feature their own fun-house-mirror versions of patriarchy. But when it comes to the degradations his characters are subjected to, he’s equal opportunity. The most challenging aspect of his movies, which run the gamut from the brilliant (Dogtooth, The Favourite) to the irritatingly opaque (Kinetta, The Killing of a Sacred Deer), has more to do with the impassivity of his gaze and the delectable swagger behind it. He skewers his characters like he’s pinning butterflies to corkboard, and it’s not always evident whether that’s done in service of some greater purpose or out of a more basic desire to provoke. Kinds of Kindness, his hilariously hostile follow-up to Poor Things, is a return to the director’s primary interest, which has always been control. In particular, he’s fascinated by what makes people continue to obey, how they fumblingly fit themselves into roles laid out for them, why they might submit to the will of others even when it causes them harm.

    The anthology film, which premiered earlier this year at Cannes, is made up of a trio of surreal fables rife with coercion, druggings, assaults, and self-mutilation. In its first section, Jesse Plemons plays a man who lives his entire life — from the clothes he wears to the house he lives in, the woman he marries, and the size of their family (he puts an abortifacient in his wife’s coffee to maintain their childless state) — according to the dictates of his boss (Willem Dafoe). In the second, Plemons is a cop who subjects a woman (Stone) who claims to be his missing wife to a series of escalating tests in order to prove she’s an impostor. (The ensemble, which includes Joe Alwyn, Mamoudou Athie, Hong Chau, and Margaret Qualley, recurs across each part.) And in the third, Stone belongs to a cult whose members pledge sexual fidelity to its two leaders and are in search of a messiah — a position that involves being able to raise the dead but also having the correct distance between your nipples. Lanthimos has made inroads with American audiences, but Kinds of Kindness brings to mind his earlier and less approachable work, which is in Greek and focuses on the dynamics of people devoted to inscrutable group activities that involve turning yourself over to someone else’s whims.

    There’s also an obsessive cop in Kinetta, Lanthimos’s barely parsable 2005 solo debut, one consumed with coaching a hotel maid and a photoshop clerk through reenactments of violent crimes, a project they keep coming back to despite its appearing to make them miserable. There’s a cultlike collective in his 2011 Alps, a group of four people who, as a service to the bereaved, fill in for people who have died, wearing the deceased’s clothing and parroting past conversations — a process that leads one of its members, played by Lanthimos’s favorite non-American leading lady, Angeliki Papoulia, to become destructively overinvested. These aren’t films about people who overcome limitations and discover themselves but something uneasier: films about people who barely have a sense of self at all and who accept being told what to do because they’re at a loss otherwise.

    It’s fair to say that all of Lanthimos’s movies are meant to be received as comedies, even 2017’s The Killing of a Sacred Deer, which takes on the contours of a thriller when members of a family learn they’re required to sacrifice one of their own. But he isn’t in any way a warm filmmaker, which may have something to do with how so many of the oddball enterprises his characters are involved in read as distorted versions of filmmaking with someone in charge of direction and others playing parts. His characters are unfailingly stilted and juvenile and a little alien, designed to keep the viewer at arm’s length rather than to invite sympathy. Given how regularly his films veer toward debasement, that distance serves as a protective measure, a means of making the ludicrous and disturbing situations he conjures up easier to tolerate.

    The most excruciating sequence in his entire filmography, in 2009’s Dogtooth, rests entirely on the mechanical behavior of its participants. Papoulia, as one of three adult siblings who were raised in stunted isolation, is directed to have sex with her brother by their parents, who have created a whole mythology about the dangers of the outside world but who fully buy into the idea that men have urges that must be tended to. Lanthimos shoots the encounter in a series of frank, static shots that leave nothing to the imagination until the end, when the film cuts to Papoulia’s character in profile, her brother visible only in the reflection of the mirror as he moves above her, her face contorted in an involuntary grimace. This framing is echoed in Kinds of Kindness in a scene in which one of Stone’s characters is roofied and then raped, her head jostling as her unconscious body is assaulted by someone offscreen. These aren’t moments anyone would trumpet as feminist, though what’s upsetting about them isn’t that they feel exploitative — it’s that they’re presented impassively, with no more compassion than prurience and with an unsparing gaze that provides no guidance for what a viewer is supposed to feel aside from discomfort.

    There’s something haunting about how Lanthimos keeps returning to these dynamics. He treats the desire to be dominated as an elemental aspect of human nature, though it’s one he prefers to explore on a granular level. He may not offer empathy to these characters, but he doesn’t hold himself apart from them. If the triumphant found-family ending of Poor Things rings false, that’s only because it provides closure when his efforts are very much ongoing.

    It’s ridiculous to allow the executive you work for to decide what you should read at night and how many children you can have, but it’s worth reflecting on the forces shaping each of our own decisions on those matters. That’s not an especially friendly way to think about how we all exist in the world — but then Yorgos Lanthimos was never your friend.

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    Alison Willmore

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  • Shōgun Explodes Into the Future

    Shōgun Explodes Into the Future

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    Nagakado’s impulsive act not only breaks societal rules and goes against combat protocol, but it heralds a destruction of the established order.
    Photo: Katie Yu/FX

    Spoilers follow for the fourth episode of Shōgun, “The Eightfold Fence,” which premiered on FX and Hulu on March 12.

    Strict etiquette, rigid ceremony, and a pervasive understanding of how to behave dictate everything in Shōgun. This is a world of genteel courtliness, in which regents exchange bows and endearments by day and send killers after one another by night in demonstrations of calculated, personal violence. There is an honor and order to all this that must be maintained for the system to function. And in the thrilling, nauseating, transformative final minutes of “The Eightfold Fence,” all of that decorum is literally blown to pieces.

    For most of Shōgun’s first four episodes, political maneuvering is the narrative priority. Yes, a man is boiled alive, bandits’ throats are slit, and a three-way battle breaks out between feuding regents’ convoys in the middle of the night. Yet far more screen time is devoted to Lord Yoshii Toranaga (Hiroyuki Sanada) tricking the Council of Regents and its leader, Lord Ishido Kazunari (Takehiro Hira), into delaying their impeachment of him; the regents bickering over what to do about shipwrecked Londoner John Blackthorne (Cosmo Jarvis) and the Protestant threat he poses to the country’s Catholics, converted by Portuguese missionaries over the years; and Lady Toda Mariko (Anna Sawai) serving as Blackthorne’s translator and sharing his intentions and plans with her liege lord, Toranaga. At some point, Toranaga will make his move, but probably not from the little fishing village of Ajiro, where so many of his allies are hiding out, and certainly not for weeks or even months.

    Until then, nearly everyone in “The Eightfold Fence” thinks they have time. Time to prepare: Mariko tells Blackthorne that Toranaga expects it will take six months for the pilot “Anjin” to train the Japanese army in “foreign tactics,” in particular how to use the cannons Toranaga claimed from Blackthorne’s ship, the Erasmus. Time to strategize: Lord Kashigi Yabushige (Tadanobu Asano), who is playing both sides of the Toranaga-Ishido rivalry, is increasingly irritated by Toranaga’s absence from Ajiro and unsure of how to prove his loyalty to Ishido, who believes Yabushige helped Toranaga escape Osaka. And time to approach a future death in the heavily ritualistic and honor-driven way that is customary to this culture in this time: Yabushige considers going to Osaka to turn himself in, knowing that the regents will, worst-case scenario, at least let him commit seppuku; Lady Usami Fuji (Moeka Hoshi) agrees to be Blackthorne’s consort for six months but plans to kill herself afterward to join her husband and son in the afterlife.

    The cannon attack, though, interrupts this sense of nebulous Hereafter to ground the story in a fatal now. It’s in character for Toranaga’s son, Yoshii Nagakado (Yuki Kura), to start a war to prove himself; in all their father-son interactions, Toranaga is chastising Nagakado for his hotheadedness. It’s also in character for the scheming Lord Omi (Hiroto Kanai) to trick Nagakado into recklessly acting outside his own self-interest if it could actually benefit Omi and his uncle Yabushige. Shōgun lays the constitutional groundwork for the scene well, but there’s no way to anticipate what the final moments of the episode will actually look and sound like — how visceral, how sensorial, how graphic.

    When Nagakado turns the cannonballs against Ishido’s messenger, Nebara Jozen (Nobuya Shimamoto), and his samurai, the projectiles and chain shots rip through bodies and upend the performative civility with which the regents are supposed to treat one another. Horses and people are split into pieces. Blood spurts out of where some limbs used to be, while bone sticks out of other parts. The precise aim that the cannons had previously exhibited while smashing far-off targets during training is just as effective on the living, scattering corpses haphazardly on the ground, the camera capturing the askew angles found in death. Exploding cannons and agonized screams are the soundtrack of a polite society being ushered into a new, more indiscriminately brutal age, one that Nagakado meets with foolish confidence, Omi with a nefarious grin, Blackthorne with outsider confusion, and Yabushige and Mariko with informed despair.

    This raising of stakes could never have happened if Blackthorne hadn’t landed in this country, if he hadn’t brought these more advanced weapons with him, and if his very Protestant presence (and the information he shares with Toranaga about Portuguese claims on Japan) hadn’t helped spark a bitter religious conflict. The “eightfold fence” that Mariko told Blackthorne the Japanese build within themselves to guard their secret feelings from the outside world is rendered useless here; the cannon attack is too shocking, the danger it brings to Toranaga and his allies too dire, for anyone here to hide their reactions to it. To understand the impact of the episode-closing cannon attack, a more suitable comparison than the eightfold fence can be found in an earlier scene. As Mariko explained to Blackthorne after the Brit experiences his first earthquake — to the practically shrugging Mariko, “a baby”; to him, an amazing shock — “Death is in our air and sea and earth. It can come for us at any moment.” Think of Yabushige’s repeated drafting of his final will and obsession with pinpointing the moment that separates life and death: The likelihood of cataclysmic shifting has taught the Japanese that, to a certain degree, they “control nothing” — even with all the rites and traditions they use to exert some power over the unknowable, the possibility of random death is a constant.

    And yet: Random death by geological happenstance isn’t the same as random death by surprise massacre. “This is not how samurai fight. You’re savages, all of you,” Jozen yells before Nagakado cuts off his head, and his shock is not necessarily at the treachery of this strike; we’ve seen ambushes, abductions, and assassination attempts in Shōgun already. But all of that violence goes on at night or behind closed doors — nowhere as brazen as on a battlefield in the middle of the day, with no announced terms, and without the approval of one’s liege lord. Nagakado’s act not only breaks myriad societal rules and goes against combat protocol, but it heralds a destruction of the established order; there’s no intimacy, no comparison of merit or speed or skill, to a cannonball offensive lodged from hundreds of yards away.

    Toranaga was aghast at Blackthorne using the word belongs when describing how the Catholics consider Japan, and here we see the explosive impact of foreign interference, how an invention and ideology from another place can be more infectious than an invasion. In “The Eightfold Fence,” that friction turns combustible, serving both as a warning about breaking with tradition in a place so steeped in it and as a step forward into the next phase of the Shōgun story. War is coming! But more broadly, change is coming, and that may prove even more destructive.

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    Roxana Hadadi

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