26/02/2025

On The Brutalist, Talking With Brady Corbet And Mona Fastvold

 


 

“Architecture is a language. When you are very good, you can be a poet.” So wrote the spectacularly good Brutalist architect Ludwig Mies van der Rohe. It’s a fair guess Brady Corbet and his longtime co-screenwriter Mona Fastvold have encountered this quote, and that they recognize the affinities between architecture and movies. Being good in either medium requires a sure knowledge of your materials, an ability to translate imagined designs into physical reality, to assemble and guide teams of inspired collaborators and to know or intuit more than a little about visual textures, space and light and how to move people through them. Another essential requirement: an aptitude for gathering immodest sums of money.

As if to prove how uncomfortably obvious this comparison can be, there aren’t all that many great or even good movies featuring architects as central protagonists, and they almost never leap, as Mies would have it, into poetry. (Notable exceptions include two feverish American movies starring Gary Cooper: Henry Hathaway’s Peter Ibbetson [1935] and King Vidor’s The Fountainhead [1949].) And so The Brutalist stands apart. A passionately inventive epic, bristling with ambition, historical references and allusions to cinematic predecessors, the film showcases larger-than-life performances within a story that both adheres to and challenges timeworn ideas about genius and suffering, art and commerce, personal and collective truth. Yes, Adrien Brody’s dispossessed visionary architect gets blindsided by the contradictions of capitalism after being uplifted and betrayed by a demonic patron (Guy Pearce), but Corbet and Fastvold also want us to track the tenderness and strength of their primary female characters (played by Felicity Jones and Raffey Cassidy), to bring forth a bitter and possibly ironic apprehension of the film’s thematic frame: the Holocaust’s long shadow experienced within the haze of the American Dream.

I made my way through the Brutalistic poured-concrete lobby walls of A24’s New York offices to interview Corbet and Fastvold on December 9th, 2024. We could have talked about their film for a few hours, I felt, and they, on that day, certainly did, as our Q&A was wedged within a tightly crowded press junket. The following is distilled from my allotted twenty-five minutes; the conversation was rounded out later, briefly and over the phone, with Brady alone.

Almereyda: I’d like to start with a blunt, personal question: How did you meet? How did you start working together?

Fastvold: We were introduced by a mutual friend, Chris Abbott, when I first came to New York around 2003, 2004. We became friends right away. I was in the process of trying to make my first film, so Brady and I started working on the script together, then I convinced him to act in it, because he was still doing that at the time. Begrudgingly! You didn’t really want to, but I made you. Chris and Brady both acted in that. Brady and I were editing it together as well and worked on the film the way that we’ve continued working on our films. It’s a very clear director on each, but still we were very much involved with each film from beginning to end. Later on we became a couple, but we made that film first.

Corbet: I think part of the reason we’re still able to work together is because that’s how we met. I think it might have been more difficult if we were a couple and then tried to work together. But it’s sort of the only way that we know how to relate to each other. We’ve always done it that way.

Almereyda: The first time I saw The Brutalist, I was so dazzled by the shot of László (Adrien Brody) emerging into the open light and seeing the Statue of Liberty that I wasn’t really conscious of the voiceover, and I didn’t remember how the movie is framed by shots of the intensely distressed niece: two shots—one dissolves into the next—and then she comes back at the end. Can you talk about why that became important? I assume it was in the script.

Corbet: It was. The screenplay always opened that way, with this brief moment with Zsófia (Raffey Cassidy). I think it’s because we were concerned about contributing to the canon of films about male genius and legacy. These characters were very much written to their circumstances: the character is a middle-aged man because, in the 1950s, of course he would have been a middle-aged man. The characters are Jewish, because it was predominantly Jewish Architects that were at the Bauhaus before it was eventually shut down by the National Socialists. We felt that it was extremely important that the film seems to be about his legacy as it relates to his body of work, when in fact it is about his legacy in the path that he’s forged for his niece having inadvertently given a voice to the voiceless. We wanted to draw everyone’s attention to this character that otherwise would have seemed quite peripheral.

Fastvold: Erzsébet (Felicity Jones) enters into the film right at the beginning through the letters, so we wanted her presence to be strong from the very beginning. She is a female character that we’re not so used to seeing in these types of films about brilliant men. It was important to us to show this relationship that we recognize so much more—other artists that we know, couples with two intellectuals who respect one another—instead of this cliche of the sad housewife at home who’s angry that he’s fulfilling his dreams and she’s not. That’s not Erzsébet at all; she says, “You should go and make whatever the hell you want to make and I’m going to support you. I understand what you’re making and why you’re making it, but stop being such an asshole about it.” What she’s saying is, “Don’t lose yourself in it.” She has perspective that he doesn’t. We can both play that role with one another, to say, “Don’t lose perspective. Come back down to earth. Ground yourself. See this from a pragmatic point of view.” And I thought that her character being portrayed that way versus this other cliche—

 


 

 

Corbet: This doting housewife—

Fastvold: Yeah, or frustrated, where she’s like “I don’t understand why you’re not thinking about money and food on the table.” She says, “I’ll take care of it. I’ll figure out that. Just don’t lose yourself in this toxic relationship.” Because she’s not fooled by him at all. She sees who Van Buren is from the get-go.

Corbet: It’s something that’s usually celebrated after the fact, but as you well know, making something requires a level of obsession that always borders on the unhealthy. You are, in fact, putting all of your relationships second. It’s the only way that these things tend to get off the ground. I mean, now more than ever, when there’s not a real appetite for very transgressive or radical or ambitious movies anymore, or films that have a poetic logic.

Almereyda: That’s a great way to put it.

Corbet: That is just something that’s not widely embraced at the moment. You have to just kick the tires over and over again. Films tend to get made as long as you don’t stop making them. It took seven years, but it could have easily been another 10 to 15. Look at what Jon [Jonathan Glazer] went through bringing Under the Skin to life. How many iterations were there? Or Coppola this year with Megalopolis. It can be an even longer journey. So, I can’t really complain too much about the fact that it took as long as it did, especially given that COVID was smack dab in the middle of all of it.

Almereyda: You landed in exactly the right spot. I read about your initial cast, and it seems like you’ve transcended it. You wound up with exactly the right people.

Corbet: Yeah, these projects are pretty self-selecting. The people that you should be working with are usually the people that you do end up working with, because [the parts are] very difficult. On the page, I think that most actors know right away whether or not they can pull it off, and they’re really big asks. The Hungarian accent alone can easily drift into Bela Lugosi territory if you’re not really careful. Everyone that worked on the movie had a really strong sense of what to do with it. I don’t feel that we teased these performances out of the cast. Everyone came really prepared. We’re fortunate that as we’ve gotten older and have a body of work that gives context to who we are and what we do, normally now the people that show up to work with us know what they’re making. Which is really helpful, because when we first started out, it was different. People didn’t know what to make of it. They thought “OK, I like it enough maybe to be involved,” but they didn’t know exactly what they were making. But with this film, everybody was excited to be making this movie with us, and I feel like that was the first time we’d ever really experienced that.

Almereyda: I know Ethan Hawke is a big fan of the movie, and we made a biopic about a tormented genius that was also made for very little money—much less than yours—and one of my regrets, especially in relation to your film, is that I didn’t allow the character to stop sulking in disappointment, fuming about being thwarted and cheated. Adrien Brody’s performance has so many wild mood swings. So many displays of joy—exaltation and triumph countering every episode of disappointment. The pendulum swings are part of the great energy of the movie. How much were you conscious of giving him these highs and lows?

Corbet: On the page, the character was a lot colder, and there is a natural warmth that Adrien imbued the role with. Even in the sequence that establishes his impotence at the brothel in the beginning of the movie, there’s still something sweet about him. That’s something that’s hard to plan for. One of my good friends saw the film, who also read the screenplay, and was like “I was really surprised by the fact that there’s so much warmth and joy in the movie.” I think that as a filmmaker it’s so important that if somebody has a better idea, don’t shut it down. I’ve really learned that the sort of myopia of conceiving of a project—that’s one thing and that’s one part of the process. But if you don’t share it with everyone—if that warmth was something that I had tried to stifle in Adrien’s performance, I just don’t think it would be the same film. If there’s a new texture or a new color, I always try to remind myself that just because it’s a surprise doesn’t mean that it’s wrong.

Fastvold: And Alessandro Nivola and Adrien had just immediate chemistry. They played off each other so well. There’s that playfulness that Alessandro brought out of Adrien’s character. That was a history that he chose for the characters that’s just hinted at in the script, but they really played into it.

Almereyda: That makes the betrayal more hurtful.

Fastvold: Yes! And I think it was a great choice of Alessandro’s to bring that into the relationship. There’s this little moment when they finished the library and they’re doing this little tap dance moment that they just improvised. Or did you tell them to?

Corbet: No, they totally improvised it. What I loved about it too is that those guys are both so clever—it feels very of the period. Normally, as you know, when you’re making a period piece, you don’t invite a lot of improv because people start saying things like “like,” “um,” “awesome.” But their point of reference for all of this was so strong. Alessandro’s grandfather, for example, is Constantino Nivola, a sculptor that had sculptures in many of Breuer’s lobbies, so he really understood what the film was about. Everyone was really connected to it. And Felicity, who doesn’t have a family history in common with the character, it was just subject matter that she was really passionate about and interested in. 85% of the people that might have been right for the roles physically, they just didn’t get it. That’s what I mean when I say the project was self-selecting, because it ruled a lot of folks out.

Fastvold: Felicity also infuses her with so much warmth and strength, which I thought was crucial for the character. Same with Adrien. It could have been played much darker. Obviously, the successes and failures of the character, they’re scripted. But the specificity of his enjoyment of it all is something that I really love in good performers.

Almereyda: It gives you a full human being.

Corbet: Yeah, Adrien, like, eating an apple! He just keeps on doing it. As I cut, he’s like “I’m not quite done yet.”

Almereyda: I want to get back to what you’ve called the poetic logic of the film. It’s a film of great oppositions, thematically, that get translated into images and dramatic conflicts. But one of the things that’s amazing to me is how history is active within the film. This is shared with The Childhood of a Leader, the feeling that history is like an underlayer, like canvas showing through a painting, but it’s also a shadow pressing down on the characters. One of the ways that you key the audience into this is with archival footage and music, rooted in history. How much of that is done in advance? How thorough and deep does the research go before you start?

Corbet: Some of the archival sequences, for example, were scripted, and some were found along the way while we were pulling stuff for those sequences. That extraordinary footage we found on the history of the Christian tradition and industrialization in Pennsylvania, when we found that we were like, “Oh, well, we’ve got to open the movie this way. I mean, this is so fantastic.” I often speak about W.G. Sebald, Robert Musil, Ingeborg Bachman, V.S. Naipaul and Paul Celan—a handful of writers who have this feeling for history that is in the text that transcends the linear nature of the way that we’ve been taught history, where it’s just basically dates and events, cause and effect.

 


 

Fastvold: “This is a fact. This is what happened.”

Corbet: It’s not fungible!

Fastvold: Who knows? I mean there’s of course facts, but when you start writing history, it all becomes slightly fiction as well. There are always details and parts of it that are—

Corbet: —invented by the storyteller. I just feel a more honest relationship with history from Sebald than I do from even great historical writers like David McCullough, because they found a way to this concussed feeling of the trauma and burden of history. And the fact that this is something that we carry with us all the time—

Fastvold: —connecting events that are not obviously connected. I think it’s what Sebald does a lot. He speaks about something that happens in one part of the globe, and then another, completely unaware of each other, but somehow these events speak to him.

Corbet: A butterfly flaps its wings. But it’s one thing to say it, it’s another thing to feel it. And I think it’s the reason that I’m constantly doing these historical projects. I’m using the same actor to play a character and then that character’s child or family member. It’s because it’s one thing to say that history repeats itself, it’s another thing to feel it as a viewer. There’s something about it that’s quite disturbing. It really challenges the system of belief that you have built over the course of the entire film.

Fastvold: It’s a little Brechtian in that way where you’re saying like “Wake up and let’s talk. Let’s look at the ideas and the things that we’re talking, not just be lulled and seduced.”

Corbet: It’s an architecture which reveals its nuts and bolts.

Fastvold: Similar to Brutalism.

Almereyda: Absolutely. There’s a quote from Goethe read in voiceover early on, in Erzsébet’s letter: “None are more hopelessly enslaved than those who falsely believe they are free.”  That’s obviously important to you. Did you have that going into the film?

Fastvold: I don’t know when it came to me in writing that letter. I just don’t remember when I stumbled upon it or how. But it somehow felt right. I wanted us to know that the person writing was a person who had knowledge of history and literature. The way she’s writing to László has almost a sense of humor, albeit a very very dark one, but still saying, “It’s as bad as you thought it would be, not worse.” And all these things establish the way that the two of them spoke to one another. It’s important.

Corbet: I also think that there’s never been a period of my life where I wasn’t reading Goethe.

Fastvold: That’s true. (Laughs)

Corbet: There’s only a handful of writers that are just always there. It’s so rich and it just feels like the foundation for almost all great literature. It’s sort of like, okay, well you had Homer, then you had Goethe.

Almereyda: 300 years later, he’s still going strong. But that opposition between freedom and imprisonment is one of the many polarities in the film. It’s very dramatic and very clear. Two words that get thrown around, or woven into the film, are “beautiful” and “ugly.” How conscious or careful were you in how those words come up? Because they felt very intentional and strong.

Fastvold: They are, but they are also funny. I mean, “beautiful” and “ugly” is completely subjective, right? So, it’s funny László is using it as an insult—twice! Most of all “ugly,” to me, is childish, almost because it’s so subjective to say.

Corbet: But artists are sort of juvenile. One has to hold on themselves across so many decades; there is a part of every artist I’ve ever met that has just never changed. I remember working with Michael Haneke many years ago and Michael had quite a juvenile sense of humor—in the loveliest way, because it was very disarming, especially when you’re expecting the maestro. I always found him surprisingly delightful. In my experience, serious work is not necessarily made by serious people, so there is something in this portrait of an artist that we wanted to explore. We didn’t want to rehash the tortured genius in a way that that one might fall victim to.

Fastvold: It’s not about “This is so brilliant, this construct of all my brilliant ideas creates this marvelous thing.” He’s like, “This is beautiful and interesting, and what you’re doing is ugly and stupid.”

Corbet: At least he’s in pursuit of a progressive idea. Whether the building is beautiful or not, I don’t even really know.

Almereyda: One of the other elements of humor comes from Guy Pearce’s performance—nailing Van Buren’s pretension and self-deception. In any case, I think the film carries a lot of traditions on its back, a legacy of references and ambitions, but the way sex works in the story is unusual, unexpectedly bold. How much did you calibrate the explicitness of it?

 


 

Fastvold: I love writing sex scenes and love scenes in films, because I think it’s so important. It’s such a wonderful tool to show a relationship, to understand a relationship, without spelling it out, without talking about it. It’s a wordless way that we can communicate through images the subtleties of that dynamic. Of course, there were parts of the story that explore sexual violence, but that is not about sex, that is about power. The love scenes to me were really a way of showing how Erzsébet is stronger in many ways than László, and how she can hold their trauma—not just hers but his as well. They’re reclaiming their bodies, which have been taken from them.

Corbet: That’s exactly why, in the first five minutes, it was so important to be confronted with his impotence—here he is, completely unable to perform after what he’s been through—and then to see the journey of becoming a human being again. Finally, there’s also something kind of funny about the upside of drug abuse, which allows these two characters that couldn’t really connect prior to that night. There’s one last thing, which is a technical thing, but it’s something that I feel like you might really appreciate. The sex scenes were all shot by putting a 435 into service mode. So essentially what it does, because the aperture never closes, is it streams the highlights and gives the images this extraordinary quality where it’s like an Aura-cam. You can see both of them and the glow of their skin. [An “aura cam” is a toylike camera employed by psychics to track a person’s aura, naturally, as displayed in a range of soft gassy colors.]

Almereyda: I was wondering about that. And how did you discover it?

Corbet: Lol Crawley and I love this film, Love is the Devil, about Francis Bacon from the early 90s. John Mathieson shot it and there was something very interesting, which was that they couldn’t access Bacon’s paintings. And because of that effect, without the cardinals and stuff, of the streaming highlights that come from all of the Bacon paintings, they figured out how to evoke those paintings. Lol and I had never seen it before and we don’t think we’ve seen it since, so it was really this insane process of trial and error. Because the first time that we shot with it, nothing ended up on the negative. It was an extremely expensive process because it’s like ceramics; you’re not paying for the bowl, you’re paying for the bowls that broke. It was a bit like that. And you know, the third time was the charm. And Mona shot the sex scene while we were busy shooting something else. Mona shot a lot of the most beautiful stuff in the movie. We kept stumbling when we were trying to do it, because you have to put tape on the camera, so you can’t see anything. Once you put it in service mode, you can’t look through the eyepiece anymore.

Almereyda: The tension between aesthetics and politics is underlined when the story shifts to Italy and a captivating new character shows up, Orazio the stonecutter, who has left the mountains just once, “to beat the corpse of Mussolini with my bare hands.” He says he’s an anarchist, having fought in the Resistance, trapping fascists in caves and dropping stones on them. Is Orazio’s backstory as important as I think it is? How did you decide to present this rhapsodic interlude just ahead of a scene where Van Buren reveals himself to be an absolute villain?

Corbet: The film is sort of a 1950s melodrama. Everything is taken to operatic extremes, and Guy’s character is very much like an antagonist you would have in a film from mid-century a la James Mason. And I felt that this transgression in Carrera had to happen there—it wouldn’t mean the same thing elsewhere. The marble quarries felt like the appropriate visual allegory because the film is very much about this agent who wants to possess that which cannot or should not be possessed. The quarry is a very beautiful place, but a very violent place. We take a bite out of Mother Nature and she gets pretty pissed off about it. There are constant rock slides, it’s quite dangerous, and ultimately it’s one thing for it to be the source of Michelangelo’s Pietà, but now it’s primarily a material that’s used to surface people’s bathrooms and kitchens.

We had this rule that every single character in the film has a backstory and a different relationship with the Second World War. Isaach De Bankolé’s character as well as Guy’s character as well as Joe Alwyn’s character—there are no absolutely peripheral characters. Everyone has a link to the central theme of the movie, which is about this post-traumatic generation processing what happened with the Second World War—with both World Wars really, back to back. I looked at a lot of different guys for Orazio. Salvatore Sansone is predominantly a painter and a writer, and he looks so incredibly iconic, and has this beautiful voice, so I asked if he would do it. He gives it this kind of mystical quality, like the old man in the mountain.

Almereyda: He has a timelessness. It’s rare in a movie for a character to drop in and drop out and have so much impact.

Corbet: He’s a poet. I knew that he would bring this heft to it that other folks wouldn’t, given the short amount of screen time.

Almereyda: It seems that Orazio’s political virtue is fused with his belief in beauty, and then Harrison sort of challenges that idea, with his preening admiration for beauty. Can you talk a little about this moral imbalance?

Corbet: You have two characters, László and Orazio, interfacing with their oppressor. The oppressor has a new face, a new nationality. László and Orazio have a mutual respect, and a respect for the place, whereas for Guy’s character, he’s almost aroused by the impossibility of this two- or three-ton stone that’s been channeled from the earth being pillaged. It really turns him on. When I sent it to Guy, I said “It’s really fetishistic, when he puts his face against the stone.” What’s funny is I watched buyers doing exactly that, putting their cheeks against the marble, when we went to scout. There’s something mystical about it, but it’s also inherently absurd, because it is just a big piece of stone.

Almereyda: Was Orazio’s disembodied dialogue planned to play this way, before you shot the scene, or did you arrive at it in the editing?

Corbet: It absolutely wasn’t conceived that way. The reason we decided to basically lose sync, and trail off in these overlapping voiceovers, was because the fog was impossible for us to control, so we had major continuity issues. I was like, “We’ve already established this language earlier in the film, with the night where Alessandro, Emma and Adrien are dancing to Dinah Shore, when the reality becomes a little like liquid, with flash-forwards and flashbacks to earlier in the evening.” The whole idea was to represent how one might recall that evening, so that when he gets kicked out and Atilla accuses him of making this pass at her, there’s at least a part of you that wonders “Well, I don’t know. Did he? Did I miss that?” So the language had been established that allowed us to do that with Orazio.

Almereyda: When Orazio pours the water over the marble, is that a conventional thing to do?

Corbet: It is a conventional thing to do. It’s essentially the same ingredient that’s in toothpaste, I forget what it’s called, but they cover the stones in it to preserve the stone. Basically whenever a buyer arrives, they pour water on the stone so that you can see veining and assess the quality of the veining.

Almereyda: The whole scene shimmers.


Taking Everything to Extremes: A Conversation Between Michael Almereyda, Brady Corbet and Mona Fastvold on The Brutalist. By Michale Almereyda. Filmmaker Magazine, February 20,2025.  
 
 
 
 
 

 
 
 

In the wake of its success at the Golden Globes and its current frontrunner status at the Academy Awards, Brady Corbet’s film The Brutalist has been one of the most acclaimed and discussed films of the year. Not something that its premise as a three-and-a-half-hour film about a fictional architect would suggest.

Andy Hazel from the Curb caught up with Corbet to talk expectations, exhaustion and excellence.

Since it arrived at the 2024 Venice Film Festival, where you won the Best Director prize, The Brutalist has been collecting prizes and getting rave reviews. Are you surprised by this response?

Brady Corbet: I am surprised. It’s hard to have expectations while making a film. After working on post-production for 20 months, you start hoping for the best but expecting the worst—that’s just life. We knew the film’s length, gargantuan as it is, would be a challenge, especially from a relatively unknown filmmaker. But I couldn’t find a way to make it shorter. Every cut felt like it hurt the film holistically. We always knew the movie would be long, but we didn’t think it would be this long.

But also, time is a very important ingredient in the recipe, and when you’re making a movie about a character’s entire life, things could suddenly feel very rushed. The final version of the movie is the screenplay. There’s not a single scene in the movie which is missing. My wife [co-screenwriter Mona Fastvold] and I try to remind ourselves to trust the material.

Executing a movie, there are practicalities that you’re facing because every single day that you’re not delivering a movie it’s very expensive, you start accruing interest on the loans and there’s a lot of pressure to get it done. We talked about the screenplay for a long time before we executed the draft and we executed the draft very quickly, but because we did it early, we didn’t have a gun to our head. I think that you tend to make better creative decisions in that part of the process rather than later.

Is this what success and acceptance looks like for you?

BC: I don’t know. I haven’t had enough time to process the response to the movie. I’ve been on the road since we premiered the film in September and prior to that I was shooting another movie with my wife that she directed, a musical that we wrote together, so it’s been a sort of marathon after marathon the last couple of years.

I hope making the next one is a little bit more peaceful and it comes together a little bit faster. Ideally, I wouldn’t like almost a decade to pass between films every time. But, with success also comes expectations and that’s a reality that I haven’t even really thought about yet. Because post-production on The Brutalist was so long, I’ve already been planning for my next project, and it’s a radical movie in a very different way. I think it’s very important to never repeat yourself.

Can you give examples of how you’ve done this?

BC: After I’d made Childhood of a Leader, I was like, what’s the most dangerous thing I could possibly do? I’d just made a film that was set in the early twentieth century with a lot of heavy drapery and a very specific period style and tone. I thought the most dangerous thing I can do next is to make a movie about right now. I was tired of the lace and linens, and I really needed to do a movie that was all pleather.

Vox Lux was conceived in this bifurcated way, it’s missing a second act, which was the film’s experiment. To omit the passage which an audience anticipates. There’s a sort of brutality to that experience where it’s very difficult to let go of part one, and in part two, it’s a different group of actors, it’s a different tone and style entirely. There was something about that which was quite dangerous and quite interesting to me. But after I made a film without a second act, I was like, maybe for the next one it’s the second, third, fourth and fifth act.

So, I think you’re always in this sort of dialogue with yourself. And with Mona, we’re able to have these conversations where we explore the form and see how much we can bend it before it breaks.

In 2016 you said that you gave up making Childhood of a Leader because the film was too ambitious. Later, you met Mona, and she encouraged you to see it through. Could you talk a little bit about how you work together?

BC: We have different complementary strengths, and we recognised that in one another early on. It’s very helpful to have someone who, when you’re running out of steam, encourages you to keep going. I made Childhood when I was 25, but I had been working on it since I was 20, 21 years old, trying to get this period piece starring a seven-year-old off the ground. I shot the film in 25 days or 24 days, but because we were working with a child, it was only about 8 to 9 hours a day on set. Vox Lux was shot in 22 days, but at least I was working with Raffey [Cassidy] at the time, who had teenage hours that were slightly more forgiving. The Brutalist was shot in 33 days, which felt like a luxury compared to the previous two movies, just to have a little bit more real estate to work with in terms of planning a schedule. But of course, because this was also longer, the screenplay was about 170 pages, so we had to shoot about seven pages or so a day.

That seems remarkable. Your films seem to take a long time to come together, and you have a very clear idea of what you want. What is it that keeps you from compromising?

BC: [long pause] It’s an unhealthy way of living. It requires a level of obsessiveness and stubbornness that’s probably not so pleasant to be around all the time.

Have you always worked this way?

BC: I’m an only child who grew up with a single mother and my mother was extremely supportive. She really treated me with a lot of respect from a very early age, and I try to treat my own daughter with that same level of respect because I remember how much I appreciated it when I was her age. I’m the first generation in my family to work in movies, and I really kind of fell into it.

Pre-Windows 95, the way that national casting calls worked for young actors is that there were about 10 or 12 hubs across the US where all children were cast. So, whenever you were working with another child actor on a project, they always came from one of a handful of the same places. When I was seven years old, I happened to move to a small town, around 10,000 people, that happened to have this very legitimate casting that was happening locally. Because I was such a cinephile, my family encouraged me to audition for films at a young age. Then it kind of took on a life of its own.

As an actor, you’ve worked with directors like Lars von Trier, Ruben Östlund, Olivier Assayas, Catherine Hardwicke and Gregg Araki. How much did you learn from them, and how much did you learn from your own experiences as an actor?

BC: I’m a hundred percent sure that my experience of growing up on film sets gave me a real sensitivity to recognising the insecurities that folks have. Making a movie is exhausting. You’re generally sleeping two or three hours a night because whenever you’re not shooting, you’re scouting or planning for the next day. There’re simply not enough hours in a day when you’re making a movie. So, I think it probably did give me an understanding and an empathy for everyone involved. In terms of performance and anxiety, I really do everything in my power to create a space where people feel really supported. These are serious movies, but it’s important to us that no one feels like they’re being made by serious people. We want it to be a joy to come to work and we always encourage people to bring their kids and make it a familial experience.

In my experience that’s when some people do their best work. Obviously, there are different philosophies about that, but I think it’s important that there are monitors everywhere and that everyone can see what we’re working on. Gatekeeping can occasionally happen on set, when some people really don’t like having actors reviewing takes or anything like that, but I encourage everyone to participate in the process because it helps to orient them. It’s so hard when you’re acting for the camera if you have no sense that we’re on a wide lens or a tight lens.

Most of my favourite actors and a lot of the folks on this film are very technical. They’re very precise about blocking, they’re very precise about the text. There is a lot of dialogue in this film and there would be times when somebody would be struggling to spit out a word, and I’d say, ‘that’s okay, just make the words fit in your mouth. It’s no problem.’ And, and all of them, Guy [Pearce] and Adrien [Brody], would always say, ‘No. It’s written this way for a reason. Just give me a second, I’ll get it’. That was so wonderful.

Can you talk a little bit about casting and working with Adrien Brody? Did you audition him? Did you always have him in mind?

BC: I don’t do auditions. The only time that we ever hold casting sessions on any movie is for when you’re working locally, like we were when we were shooting in Hungary, and you just need to hear that someone can do an American accent or something like that. Some people do auditions that are 10, 13 pages long. That just ruins a performer’s week because they spent so much time memorising the text and I don’t like putting people through that.

But with Adrien, I knew a little bit about his background and his mother was a Hungarian refugee who emigrated during the revolution in the mid-50s. I knew that because he had grown up with Hungarian, it was a great place to start. He is a really fine actor. I didn’t have to coax anything out of him. He just, he read it, he understood it, and that goes for everybody in this movie, and it’s not always like that.

 


 

How much of Adrien Brody is in László Tóth?

BC: It’s hard to say. I mean, I always encourage a performer to bring as much of themselves to a role as possible, unless there is a very specific reason not to. Like what I wanted to achieve with Natalie Portman on Vox Lux was something transcendentally maximalist, something like performance art. And so that’s a different sort of very theatrical approach. But with this, the only theatricality that I was trying to keep in mind for not just myself but to remind all the performers was the films I was referencing, Rope and a lot of mid-century melodramas. Michael Powell movies and Doug Sirk movies, so we were sure to sort of evoke their style, especially because we were shooting on VistaVision, which is a camera engineered in the 50s. I wanted all of these things to be in lockstep, but because of the nature of the subject matter of this film, it was also important that there was a level of humanity and that the theatricality not overpower the humanity.

Someone who was very good at balancing those things was the musician Scott Walker, who died in 2019 and to whom The Brutalist is dedicated. He scored your first two films; did you also intend for him to work on this one?

BC: I don’t remember. He passed away just after Vox Lux, so it was early days. I expected to make all my movies with Scott because I didn’t know any other way. When I was finished with a movie, it was like, ‘okay, well, let’s hand it off to Scott’. One thing that was really nice about this project is that Daniel Blumberg, who scored The Brutalist, works with the same co-producer as Scott did, Peter Walsh, so a lot of things about this process were very familiar to me even though Scott and Daniel have a very, very different approach. For this movie, Daniel wanted to construct the tracks. It was part of the philosophy of making a film on brutalism that there were these particular kinds of sounds and processes he wanted to use. With Scott, we did big orchestral sessions and everything was recorded live. The Brutalist score comprises many individual sessions with artists like the saxophonist Evan Parker, pianist John Tilbury or, even Vince Clark from Erasure and Depeche Mode, who worked on 80s Moog synth version of the soundtrack at the end of the movie.

You’ve said that The Brutalist is not a political film, but you’ve also said that Donald Trump is on a mission to have all the brutalist buildings in Washington torn down. How do you feel about the film taking on political overtones on its release?

BC: Of course, all movies are viewed very much through the prism of the time that they come out in. But for me, it’s a funny thing, because my films are not made with a political intent. If you make a film with a political intent, it can segue into propaganda pretty quickly, even if its propaganda in service of a more or less righteous or moral cause.

I really resist interpreting the movies in a political way because I feel that we need a space that is outside of politics.

And I think that it’s important for us to reflect on historical events without viewing them through a political lens. But that said, even though they’re not made with a political intent, a viewer projects onto the vessel and inherently they become political. There’s nothing I can really do about that. If I could go and adjust absolutely everyone’s televisions and to make sure that they don’t have frame blending on and make sure that the movie doesn’t sound or look like shit when they see it [laughs]… at a certain point you give it away. People tend to imbue those projects with meaning from their own perspective and I encourage that.

I want to activate an audience. I want them to wrestle with the material. I don’t want to do all the work for them. I want to ensure there’s enough space for them to really engage.

Finally, how important are awards to you? You won two awards at the Venice Film Festival for Childhood of a Leader and Vox Lux was nominated for the Golden Lion. Usually, festival recognition and awards make funding the next project easier but, so far at least, that doesn’t seem to be the case for you.

BC: The jury in Venice this year was full of a lot of filmmakers and film workers that I really have a lot of respect for, so that was fantastic and very touching. But, you know, to be honest, I don’t even remember who won the Oscar or the Palme or whatever, three or four years ago. I’d have to really sit down and think about it.

I think that it’s very important for the commercial prospects for a movie and that’s really what they’re there for because it allows movies like the fantastic Zone of Interest to make $50 million worldwide. Zone of Interest. That it sold $50 million worth of movie tickets is extraordinary and I think it being recognised by the Academy, the Globes etc. contributed to that. That’s great, but beyond that, to me, it’s not… It’s a lot of pageantry, and sometimes that can be really fun.

But, when you’re done making a movie, you’re just so carved out and exhausted that the last thing you feel like doing is going to a party every night. There is such a thing as too much of a good thing. So, it won’t be until after award season that I’ll have time to reflect on the past few years and hopefully just focus on spending as much time with my daughter as humanly possible because she’s at an age now where I can’t take her out of school as often as I used to. Now, I’m just counting the days until I can be at home for longer than seven to ten days at a time.


“I want to Activate an Audience”: A Q&A with Brady Corbet, Director of The Brutalist. By Andy Hazel. The Curb, January 13, 2025.




 
 
 
 
 
 
 
 
 
 
 
 
 
 
 


 

23/02/2025

Trump's War On The Arts

 

 


 

Throughout history, authoritarians and dictators have understood the power of the arts, both as a means of control and as a dangerous form of resistance. From Hitler's censorship of "degenerate art" to Stalin's iron grip on Soviet cultural expression to Kim Il Sung using the arts in North Korea to glorify his rule as Supreme Leader, strongmen have either sought to silence artists or to co-opt them into serving their agendas. In Trump's second term, we are seeing these familiar patterns emerge in the United States. His recent takeover of the Kennedy Center for the Performing Arts and his ban on drag performances (more on this later) are not isolated cultural policies – they are part of a broader, more insidious effort to reshape American culture in his image, just as autocrats before him have done. 

Trump's Long and Complicated History with the Arts 

Donald Trump's relationship with the arts has always been transactional. He has never shown a genuine appreciation for artistic expression as a means of cultural or intellectual enrichment. Instead, he used art to inflate his ego, attempted to erase or defund art that challenged him, or manipulated cultural institutions to reinforce his power.

In keeping with his pattern of behavior where history repeats itself, his past actions foreshadowed what is happening now. In the 1980s, Trump famously demolished Art Deco sculptures meant to be preserved in the Bonwit Teller Building to make way for Trump Tower. It was a literal destruction of beauty and history in service of his ambition. In 2017, he disbanded the President's Committee on the Arts and the Humanities after its members resigned in protest over his response to the Charlottesville white nationalist rally. I remember vividly watching this play out while in my role at the Department of Homeland Security. It was apparent then, as it is now, that artistic voices, especially those that challenge bigotry and autocracy, would not be tolerated in Trump's America. Former President Joe Biden restored the Committee, but in Trump's first executive order of his second term, he revoked it again. Never mind that former President Ronald Reagan established the initiative aimed to enhance the nation's cultural life without relying solely on federal funding by establishing public-private partnerships. The original DOGE concept without the foolery?

Then there's Trump's approach to using the arts for his personal glorification. Let's be honest, his so-called "National Garden of American Heroes," reinstated this term, is not about celebrating American culture. The more likely explanation, given his narcissistic personality, is his ongoing positioning of himself as a defender of traditional American values and heritage. It's an attempt to align himself with these celebrated figures, enhancing his own legacy. The question remains: will this be a genuine celebration of diverse American contributions or a curated group of icons designed to reinforce his vision of national identity? The inclusion process will reveal much about the administration's goals for American history – and who is deemed worthy of remembrance. Place your bets and watch this space.

This is what autocrats do: they rewrite history in stone and marble, curating which figures are worthy of adulation while erasing those who might challenge their narrative. And while we're on the topic of sculptures, don't lose track of Republican Congresswoman Anna Paulina Luna of Florida's bill proposing that President Donald Trump be carved into Mount Rushmore. Your tax dollars at work, ladies and gentlemen. 

The Kennedy Center Takeover and the Death of Free Expression

One of Trump's most bizarre and random moves in his second term has been his recent takeover of the John F. Kennedy Center for the Performing Arts. It isn't just symbolic – it was a calculated move to control one of the nation's most important cultural institutions. By exploiting executive authority, he dismissed existing board members. His appointment of himself as chairman was a first in history, an act more in line with authoritarian leaders who directly oversee state-sponsored arts programs. The first significant change (other than an AI-generated image of himself as a symphony conductor)? A ban on drag performances. It's all part of marginalizing and erasing the LGBTQ+ community and expression, just as authoritarian regimes have done in the past. The slow burn of there is only one version of America, and dissenting voices will be silenced. Again, the pattern: the media, drag queens…the arts…

This move mirrors actions taken by authoritarian leaders like Viktor Orbán in Hungary, who has reshaped his nation's cultural institutions to serve his regime's ideological goals. Trump's restructuring of the Kennedy Center is part of the same playbook: purge independent voices, install loyalists like Richard Grenell, whom he just tapped to be the interim director of the Kennedy Center, and dictate the terms of artistic expression.

The Erasure of Government-Supported Art

Beyond his attempts to control the arts, Trump has worked to eliminate public funding for artistic expression. In his first term, he repeatedly attempted to gut the National Endowment for the Arts (NEA) and the National Endowment for the Humanities (NEH), two organizations that have long supported independent, thought-provoking work. While Congress ultimately blocked those efforts at the time, his return to the Oval Office gives him a renewed opportunity to defund the arts and silence creative voices.

Another authoritarian hallmark: Dictators do not want publicly funded, independent artistic expression because they cannot control it. They prefer state-sponsored art that glorifies them or reinforces their preferred narratives. Just look at how the Nazis promoted propaganda films while suppressing modernist and experimental works. Trump's attempts to starve independent arts of funding while pushing a sanitized, nationalist version of culture follow this same pattern. It's the perfect Russell Vought dream!

The Criminalization of Artists Who Defy the Agenda

Targeting artwork that does not align with an authoritarian agenda is designed to isolate the artists. Suddenly, their work and their very existence become criminal in nature. Once celebrated for pushing cultural boundaries, dissenting artists are recast as threats to the state. Their art is deemed subversive, their performances restricted, and their presence outlawed. This tactic is as old as authoritarianism itself. By criminalizing certain forms of artistic expression, regimes force artists into exile, silence them, or use the power of law to imprison them. The message is clear: comply with the sanctioned narrative or face the consequences. This is not just censorship; it is cultural warfare, which Trump excels at despite his claims of being focused on the economy. Therefore, we must remain vigilant about what he does next when it comes to the arts. It’s another indicator of what’s to come. Watch your back Kendrick Lamar!

Fearing the Arts

The reason leaders like Trump, Putin, and Orbán go after the arts is simple: free artistic expression is one of the most powerful forces of resistance. Throughout history, artists have played a crucial role in exposing injustice, rallying opposition, and envisioning a better future.

Consider the role of protest music in the Civil Rights Movement, the Vietnam War, and the power of samizdat – the underground literature in Soviet Russia. The arts offer a way to communicate ideas that authoritarian regimes want to be suppressed. That is why Trump's efforts to reshape or silence artistic expression should alarm us all. It is not about personal taste. It is about consolidating power by controlling the culture itself.

So, what can we do? The first step is recognizing that these attacks on the arts are not isolated—they are part of a broader strategy to erode democracy. Defunding, banning, and reshaping cultural institutions are the opening moves in a larger game of controlling public thought. If we allow Trump to dictate what art is acceptable, what performances are allowed, and which voices are heard-- we are conceding ground in the battle for democracy itself.

Artists, cultural leaders, and citizens alike must push back. That entails supporting independent art, funding grassroots cultural movements, and using creative expression as a means of resistance. It means refusing to allow institutions like the Kennedy Center to be transformed into state-controlled propaganda outlets. It necessitates calling out these authoritarian-like tactics for what they are: attacks on freedom of expression and democracy.

If history has taught us anything, it's that art and authoritarianism are natural enemies. Those who seek absolute power will always try to control creative expression. Still, as long as artists and free thinkers continue to create, resist, and challenge, the fight is far from over. Trump may try to dictate the future of American culture, but he cannot erase the voices of those of us who refuse to be silenced.

With love for the arts,

Former saxophone player, theater major, musical theater actress, and dancer,

Olivia

 

Erasing Dissent: Trump’s Slow Burn War on the Arts : Censor. Control. Repeat. By Olivia Troye. Living It With Olivia Troye, February 11, 2025.  
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

 

14/02/2025

What An Insomniac Knows

 


 

 Unable to secure a good night’s rest, poor sleepers can search for consolation in the creative and prolific souls—the Brontës, Baudelaire, Kafka, Proust, Nabokov—who shared their affliction.

“Are you awake?” So runs the perpetual 3 A.M. question of the sleepless to the seemingly slumbering partner. “No!” the partner replies, turning over and away, indicating both the fact of being awake and the state of being still asleep, unavailable for conscious activities. The insistent insomniac, desperate for a chat, usually sighs, accepts the verdict, and slumps back into sleeplessness. (Carrying on with the conversation is a path toward divorce, not the desired diversion.) The exchange, muttered by countless couples in countless beds, reminds us that sleep is not a neat off-and-on switch but a fully human and fiendishly manifold activity: social, complex, and governed by as many psychological intricacies as any other natural act. We can be asleep and still sense that something is stirring around us, or be awake and still say “No!” and mean it.

“The importance of insomnia is so colossal that I am tempted to define man as the animal who cannot sleep,” E. M. Cioran once wrote. Sleep—which, when things go well, consumes a third of our lives—poses two opposed existential perplexities. The first is about consciousness: we know that we sleep, but cannot know that we are sleeping, since sleep is, in its nature, non-present. The second perplexity has to do with what we can, in fact, remember, and that is the experience of dreams. While engaged in the non-knowable act of sleeping, we also learn nightly that it is possible to know that we have had vivid, intense, unforgettable experiences that are, at the same time, delusions. Sleep tells us that there are black holes outside the possibility of narrative description; the dreams we have when we’re sleeping tell us that our entire existence might be a narrative fiction. “How do we know it’s not a dream?” is the perennial philosopher’s question, the red-pill dilemma. We’ve all felt that initial squeeze of relief—oh, it was just a dream!—turn into sadness: Oh, he’s not alive again. It was only a dream. And so the contradiction: we cannot narrate our experience of sleep, even though our dreams are so much our primary experience of narration that we use them as a metaphor for our most extreme actualities. “It was like a dream,” we say of something piercingly happy; “It was a nightmare,” for something piercingly sad.

Inevitably, we turn to the scientists, as medieval people to the stars, in the hope of finding truth and comfort about our unwaking states. In  'Why We Sleep' Matthew Walker, who runs the Center for Human Sleep Science, at Berkeley, offers a fine condensed account of what students of consciousness know about its absence. He is at pains to show that there’s a complex architecture of unconsciousness. It isn’t just that deep sleep is followed by REM sleep, or dreaming sleep; these two states firmly oscillate back and forth in the hours we are asleep. We learn not just about melatonin, as a marker of our circadian rhythm, but about adenosine, which accumulates during our waking hours and produces the “sleep pressure,” or homeostatic sleep drive, that makes us drowsy. Caffeine, we’re told, does its work by preventing adenosine from doing its work. (It’s a powerful drug! Walker reproduces terrifying drawings of webs woven by spiders under the influence of various substances: spiders do O.K. even on LSD but go completely crazy on the strength of a couple of lattes, spinning wildly incoherent webs that would never catch a fly.) 

 


 

Veteran insomniacs seeking reassurance in these pages—it’s no big deal; people manage fine with minimal sleep; it gets better—will find none. Instead, we are warned that the consequences of not sleeping are even worse than we’d feared. Everything goes wrong when we don’t sleep. The damage to our immune system is astounding; Walker cites a study of healthy young men that showed how a four-hour night of sleep “swept away 70 percent of the natural killer cells circulating in the immune system.” Sleep-deprived mice—it seems cruel to keep even mice awake, but we do, possibly by showing them Election Night on MSNBC over and over—will have a two-hundred-per-cent increase in tumor growth. Nor is cancer the only risk. “You don’t need a full night of total sleep deprivation to inflict a measurable impact on your cardiovascular system,” Walker explains, delivering details with what sounds suspiciously like professional delight. “As your sleep-deprived heart beats faster, the volumetric rate of blood pumped through your vasculature increases, and with that comes the hypertensive state of your blood pressure,” he writes. “Adding insult to real injury, the hypertensive strain that sleep deprivation places on your vasculature means that you can no longer repair those fracturing vessels effectively. . . . Vessels will rupture. It is a powder keg of factors, with heart attack and stroke being the most common casualties in the explosive aftermath.” That’s the kind of reading that can keep you up at night.

Insomniacs tend to couple up neatly with good sleepers, but even those good sleepers are probably not sleeping as much as they should. Walker suggests that humans are made for “biphasic” sleep—that is, two sleep sessions per day. People in traditional communities where everyone naps live longer than people in modernized ones where they don’t. The siesta is lifesaving. Walker even conjectures that our peculiar sleep patterns may explain our evolutionary advance. We sleep less than other primates, but get relatively more REM sleep, and the dreams it brings, than our monkey and ape cousins. It is during REM sleep, Walker insists, that we engage in “emotional processing.” The mnemonic collisions during this phase forge new connections among our experiences, and we wake not merely refreshed but revived and enlightened by our re-wrought neural networks.

That’s if you sleep, of course. Insomnia seems to descend, alarmingly like schizophrenia, in the late teens, when self-consciousness of all types descends. I suffered my own first serious bout with sleeplessness around the age of eighteen, when, coming home from a family voyage to Europe, my eyes would not shut. The reason was obviously jet lag, but, instead of accepting the cause, I internalized the panic.

Decades later, I recall good sleeps the way other people recall good meals. (I have luckily had too many good meals to recall almost any.) The one morning when I slept past nine; that other when the kids had to wake me at eleven. Few phobias can be quite as psychologically painful as sleeplessness. The body simply won’t lose consciousness, and losing it is something that cannot be willed into existence, or, rather, into nonexistence. And so one begins to envy desperately not just the sleeping spouse but everyone in the world who is not awake, from children to the henchmen in old heist movies who are thumped on the head with the butt of a gun by Steve McQueen and immediately faint away. (Not something that can actually happen.)

The odyssey that the insomniac undergoes every night, passing from bedroom to living room and back again, is, in a curious way, a parody of sleep, as Walker depicts it, with a conscious architecture of its own. Not being able to sleep and being awake are two distinct settings. Insomniacs seldom just get up, work for an hour, enjoy the silence of the house. This implies a state of serenity that’s exactly what we don’t have; if we could be that calm, we’d be asleep. No, we are inclined to seek out sleep in the same oscillating stages that sleep itself presents, even if that means walking fretfully, or listening to podcasts on early Christian history, or watching late-night television, searching out things that will be sufficiently distracting to keep us from dwelling on the fact that we are not sleeping without being so agitating as to keep us up even more.

Indeed, when two insomniacs share a house or an apartment, they are often acutely conscious of each other’s affliction without seeking each other’s company. Hearing the other move around, flick the light switch on and off, pound the floor, the insomniac empathizes while recognizing that to commiserate would be to bar the door to oblivion for both. For we insomniacs are not living the waking life; we are seeking sleep. As much as the actual sleeper in the bed beside us, we have a nightly passage that we know too well—and one that does, eventually, yield to sleep, if never enough.

Star insomniacs, for there are such people, tend to feel free to externalize their own nightly odyssey. The basketball player Wilt Chamberlain was chronically sleep-deprived. He would talk about how little sleep he’d had, and crankily, not boastfully. The nineteen-seventies were “probably the best time of his life because he had people who could stay up all night with him,” a friend of his has said. “But he’d wear people out because all the rest of us had to sleep.” There were compensations: he couldn’t have slept with so many women—many, many thousands, he estimated—had he actually slept. (This double use of “sleep,” which occurs in many languages, is a significant substitution, sex being both an alternative before and a soporific after. Perhaps he slept with so many in order to sleep alone.)

What afflicts the great star of the court can equally afflict the great star of the quad. The eminent philosopher of personhood Derek Parfit served himself a nightly concoction of pills and vodka in an effort to knock himself out. According to his biographer, David Edmonds, the druggings were accompanied by another ritual, in the pre-AirPods era, when Parfit was a fellow at All Souls College, Oxford: “Each night, as other Fellows retired to bed, he would start playing Wagner—usually The Ring Cycle, Tristan and Isolde, or Parsifal—and the music would float across the North Quad for several hours.” Wagner would be a sleepless highbrow’s favorite; the long, lush, unbroken lines of music share with the white-noise hum of the air-conditioner or the thrum of the painstaking lecture the quality of being absorbing without offering undue eventfulness. It doesn’t seem to have helped Parfit any more than early Christian history has helped me.

The exasperated experts, right here, begin to fire off e-mails and D.M.s, tutting at the eminent philosopher’s obvious failures of sleep hygiene. Of course if you drink vodka you’ll awake at midnight! Walker, in fact, explains that one of the by-products of alcohol metabolism is a class of chemicals, known as aldehydes, that are especially prone to impede REM sleep. But trust us, doctor, we have tried it all. The Mayo Clinic has just published a brand-new guide to sleeping, which rehearses yet again the familiar remedies and warnings: no caffeine within nine hours of bedtime (done); no alcohol within four hours of bedtime (done); exercise, but at least two hours prior (done); no screens before bed (done). Meditation can help (it does, sort of), and calculation can comfort—see how much you’re really sleeping by keeping a record, and you’ll be vaguely encouraged that it’s more than you know. Melatonin, the cautious man’s Valium, may or may not work, and the gummies may contain much less or much more of the active ingredient than the label promises. The veteran insomniac may arrive at a neat little stack of health-food-store supplements—CBD gummies (with or without THC), L-theanine, kava, valerian root, and so on—and is perfectly aware that, more likely than not, it works, if it works, as a placebo. (One would think that placebos, to work, couldn’t be known as such, but it seems that, when we need something badly enough, we welcome anything.)

The inevitable reaction to the universalizing claims of natural science is the particularizing claims of cultural history: sleep, we can be certain, will be shown to have as many cultural styles over time as the pajamas we wear, or don’t wear, to enjoy it. Though food is biologically necessary, we accept that it has innumerable local styles—there may be a universal grammar of a pungent protein piled upon a neutral starch, but it encompasses everything from pizza to cassava with spiced ants. Can sleep have something like the same tribal variety? Is there a peculiarly Sri Lankan siesta, an especially Swedish kind of slumber party? Right on cue, we have Sebastian P. Klinger’s  "Sleep Works : Experiments in Science and Literature 1899-1929''. It’s an attempt to cross the wires of experimental sleep science with those of literary production, set as the nineteenth century turned into the twentieth. A devout “culturalist,” Klinger quotes approvingly the statement that there is nothing natural about going to bed, and yet if anything is natural—that is, common to almost the entire animal kingdom—it’s sleep. Although beds in our modern sense of four-footed furniture with a springy surface may have a particular history, the familiar use of “bed” to mean something soft that animals choose to lie down on is obviously wide-reaching. Hibernating bears do not lie on jagged rocks.



The statement means, really, that the way we sleep is more inflected by our beliefs than we might think, as touched by our private yens as our public yawns. Klinger’s subsequent thesis, not a terribly surprising one, is that insomnia is the consequence of the mechanization of leisure by capitalism, and that we became sleepless in the fin de siècle because we were being forced to work and shop. Insomnia is the occupational disease of enslaved mind workers, with a predictable spillover into the aesthetes who mock it yet participate in it.

But surely insomnia was, as it remains, an outlier issue—Henry Clay Frick appeared to have slept fine, and Frederick Winslow Taylor, who slept poorly as an adolescent, doesn’t seem to have slept worse after he pioneered the methods of industrial efficiency. In ancient Rome, Juvenal complained about being kept up all night by the city’s noise. Perhaps the special connection between insomnia and modernity is something we want to be true.

Insomnia seems no more a generally modern complaint than it is a capitalist one. It is specifically a romantic complaint, which began to be heard in full right around the start of the nineteenth century and, like so many romantic complaints, became most intensified as it passed from country to city. If Shakespeare produced, in Lady Macbeth, the first great insomniac of English literature—albeit one who sees the condition as a punishment from God—it was Wordsworth who wrote our first real poem about insomnia. It’s disarming in its narrator’s search for some form of the white noise that sometimes helps the sleepless. He was trying to find pacifying country sounds even in the Lake District, the kind that are now synthesized on Spotify: “A clock of sheep that leisurely pass by, / One after one; the sound of rain, and bees / Murmuring; the fall of rivers, winds and seas, / Smooth fields, white sheets of water, and pure sky; / I’ve thought of all by turns, and still I lie / Sleepless.” What is essential is the taste to testify to the extremes of experience; Coleridge’s somnambulist and Wordsworth’s insomniac are two sides of a single phenomenon. 

 


  

Klinger, to his credit, recognizes that the opposite side of the failure to sleep is the fetishization of sleep. Proust’s insomnia, though debilitating, was made, in classic wound-and-bow terms, into the engine of his art. And so with Kafka and Cioran: not being permitted to sleep by the lights of modernity, we make a melancholy playground out of the prohibition. Klinger also points out that this era marks the birth of the sleeping pill, the Communion wafer of the new century, with all its attendant miseries. Although sleeping draughts have an ancient history—evolving into the “stupefactives” of medieval medicine and then, starting in the sixteenth century, the much consumed tincture of opium known as laudanum—the twentieth century was a time of unexampled innovation in this area.

We are soon launched into the series of hypnotics—the barbiturates, the benzodiazepines, the “Z” drugs (such as zolpidem), and, most recently, the orexin blockers (notably, Belsomra). Like the rakes in a Jane Austen novel, they all began with great charm, and then soon afterward earned the most terrible reputations. You would think we’d avoid the next generation of pills after seeing the toll extracted by the previous one, but we don’t. The essayist Wilfrid Sheed wrote, in the nineteen-nineties, a funny, agonized book about his betrayal by benzo—in his case, Ativan, which promised much and ended up, in collaboration with alcohol, sending its otherwise well-balanced user off to a procession of rehabs.


Sheed called New York “the world’s insomnia capital.” This may be true, but what sane person would exchange the gleaming city at 3 a.m. for the farmhouse at 9 P.M., with all the exhausted hoers and threshers briefly asleep until the next dawn’s labor begins again? When our own country cousins come south from Canada, they emerge from the spare bedroom of our New York apartment hollow-eyed and sleepless, politely incapable of understanding how anyone can sleep amid the noise of ambulances and car alarms and honking cabs and city buses sweeping up the avenue right outside. Among the New Yorkers, both the good sleepers and the bad sleepers don’t notice it.

What of the dreams that sleep brings? If anything is universal, it is the belief, across cultures, that dreams are parables and portents—Freud became famous in Klinger’s fin-de-siècle modernity for seeking symbolic significance in dreams, but it is hard to find a single culture that does not include some version of this belief. The ancient Greeks thought that dreams held powers of prophecy; Hindus have apparently found encouragement in dreams of Lord Krishna. We want dreams to mean something, even though, yet another slumber paradox, they mainly puzzle us by their disjuncture of logic and meaning. Thus the dream relater (there is usually only one in a relationship) always begins, “I had the strangest dream last night . . .”

To find out what the new science of dreams suggests, we have "This Is Why You Dream" by Rahul Jandial, whose name on the dust jacket is suspiciously followed by both M.D. and Ph.D.—a good rule of reading being that the more credentials on the cover, the less convincing the claims inside. Yet Jandial’s book, though perhaps breezier and less cautious than that of the more typical sleep scientist, is filled with empirical information that may seem dreamy without ever feeling wholly hallucinated. And so we learn of the “Halle Berry neuron,” a discovery of the neuroscientist Rodrigo Quian Quiroga, who found that, in one experimental subject, a single neuron fired to the invocation, or even the mention, of Halle Berry. The larger point being made, very much in harmony with Matthew Walker’s theory of human nightly emotional processing, is that our dreams are what Jandial calls thought experiments. We focus with such neural narrowness on Halle Berry—or on Brad Pitt—because having fantasy figures play roles in the stock-theatre company of the night helps prepare us to ensnare the real thing in our waking hours. 

 


 

If there seems less evidence than we might want for such a confident claim, Jandial does make a plausible case that our dreams work in tandem with our “theory of mind”—our ability to grasp that other people are thinking and feeling in the same way as ourselves. At night, we rehearse the day’s actions, and our imaginations, so to speak, ruminate through the activities of those others we have encountered as though they were our own and try to make lateral sense of them. Throughout, Jandial is arguing against the “continuity hypothesis” of dreaming—the idea that dreams are basically extensions of our daily life in coded form. Instead, he thinks that the purpose of dreams is closer to the vernacular meaning of the word: it’s what we want, not what we got—the outer edge of our imagination, not the fabric of our days rewoven.

Sometimes, to be sure, dreams are obviously rooted in anxiety. We dream repeatedly of having signed up for a course that we forgot to attend, with the exam now drawing near. This may be the mind’s simple Post-it reminder not to do this, or anything similar. Others are more plaintively compensatory: a standard dream of New Yorkers is to have found an extra room in their apartment—a dream often elaborated with a Narnia-like act of pushing back coats and clothes to find a secret door in the back of a closet. We awake, sadly, to the same space we had before. (To this dream, one might add another, also seemingly peculiar to this city: having acquired a bigger apartment, we dream of having been forced back to the smaller one.)

But most dreams are less shapely in their signalling, tending to be the jangle of mixed-up stories and abruptly abbreviated actions which puzzle us in the morning. And so Jandial arrives at a highly hypothetical but agreeably plausible explanation, modelled, as such explanations usually are, on the most recent available model of the mind. In our case, that model is provided by artificial intelligence: when a system of machine learning becomes overly tethered to the material it is dredging and, Jandial writes, grows “too rigid and formulaic in its analysis,” it proves useful to “inject ‘noise’ into the information used to teach the machine, deliberately corrupting the data and making the information more random.” Dreams, therefore, “are much like the noise injected into the machine’s data.” Freeing our minds, dreams force us into new channels of possibility, which might, in their apparently surreal inconsequence, lead to the type of thinking that “looks at a problem in a completely novel way” and help us “find adaptive solutions to unexpected threats.” The illogic of dreams is not a riddle to be solved but a noise that can reveal the meaningful signal. We are readied for the unexpected by the nightly experience of the inexplicable.

But there’s also something to the old saying that “dreams go by contraries.” Far from being continuous with our daily life, they are often compensatory. One abashed sleep scientist long ago, anticipating that the leaders of an expedition to Everest would have the most epic dreams, discovered that the meekest and most incompetent followers dreamed heroically of the summit, while others’ dreams tended to be far more anxious—a Walter Mitty effect that should have been predictable to any reader of fiction. Jandial urges us to take advantage of dream disjunctions by making a conscious effort to record our unconsciousness—writing down the previous night’s dreams, to which we are usually made amnesiac by the reëmergence of the “executive function” of the brain in wakefulness, so that “retreating into our dreams can expand our minds in ways impossible in lived experience.”

On the farther shore of sleep, Jandial writes encouragingly of the willed practice of lucid dreaming—that is, of shaping our minds so that our dreams are not merely orderly but intentionally helpful. We focus on “seeing the divine,” and we’re told that some version of the divine will be seen that night, though Hindus will see Krishna and Christians Christ. The practice of lucid dreaming—for what it’s worth, it apparently can be aided by a drug called galantamine—would seem to clash with Jandial’s earlier theory of useful randomness in dreaming, but then why should dreams be any more subject to a unitary principle than any other part of life? This particular non-lucid dreamer made an effort, after reading Jandial, to dream the divine, but I kept getting instead the missed exam and the extra room in the apartment—perhaps evidence that dreams will elude the strictures of lucidity, or perhaps evidence only that, for a New Yorker, the extra room is the image of the divine.

A skeptic might insist that dreams have no real content at all and are more like bits and pieces of film in the cutting room of the mind. The morning-after recitation might be the dream—that is, the moment when the clips are run through the projector and we patch together a narrative. The mind, then, might make purpose in dreams rather than find it there. How much are those purposes affected by our situation? According to the clinical literature, prisoners in Auschwitz dreamed of continued suffering, in which the misery and horror persisted—supporting a version of the continuity hypothesis—or had positive dreams of escape that they could share with other prisoners. One prisoner after the war described a dream in which he met his murdered brother on a stream—the deep river that represents the passage from sleep to death in countless mythologies—and his brother handed him a “fiery fish.” “I can’t carry it, I can’t carry it,” the dreamer remembers crying. “You’ll carry it, you’ll carry it,” his long-gone brother insisted. The dream, he said, gave him courage and helped him survive.

Those of us stuck on the wheel of sleeplessness eventually discover what the scientists concede: that nothing is gained, past a certain point, in trying to sleep, since the one sure thing is that none of us can will ourselves to sleep. The best remedy for insomnia, as with most things in life, is learning to live with it. In time, we come to understand that the psychological cost of stressing over sleeplessness is greater than the physical cost of not having slept, and so we adjust. The fact of not having slept turns out to be tolerable. Exhaustion gives way to normal energy, and adrenaline kicks in when we have to perform.

We cope. Is there a more dispiriting but mature reflection? Yet, on the whole, we do cope, and find comfort. Insomnia is a mark of the insubordinate imagination. On the thirteenth-century tomb of Eleanor of Aquitaine, she is shown wide awake and reading, while her dull and kingly husband sleeps for all eternity. Doubtless some medievalist will explain this as a conventional funerary trope, but one cannot help but feel, looking at it, that it is an allegory about the virtues of sleeplessness. Eleanor can read a book or, these days, scroll through her phone; her mind is secretly and subversively open. 

 



“I simply cannot get used to the nightly betrayal of reason, humanity, genius. No matter how great my weariness, the wrench of parting with consciousness is unspeakably repulsive to me.” So declared Nabokov, and though, as often with that great exile, there is a note of overcompensating defiance in the affirmation, still, he had a point. There is glory in this view of life which involves extending its conscious moments, fighting for every second of awareness that our mortality can afford us.

The one thing the insomniac does not envy is the unconscious dead. The universe, after all, is asleep. Trees and vegetation are always slumbering, helpless at the woodman’s axe or the casual munching of a ruminant. And the great mass of inanimate matter is flattered by even being called asleep; it has no potential for animation. To be awake is to be alive. Mind racing at 3 A.M., we are in tune with what may be the truly unique, only-once-in-the-universe gift of consciousness. That’s some comfort. We’ll sleep long enough soon enough. 


What an Insomniac Knows : What’s really going on when you can’t power down? By Adam Gopnik. The New Yorker, January 20, 2025.