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Ms. Manson, do you think the ’90s were the least rebellious decade of the last 50 years?

In Britain it was definitely a period of time where we’ve never really had it so good. There was the odd blip here and there, but in general I think people felt fat and happy. I think it was a decade of anesthesia in a way. And yet if you look at the music of the ’90s, it was the first time that alternative music really dominated mainstream radio and mainstream media. That was exciting to me.

Are you talking about rap music?

Yeah, in the ’90s there was at least hip hop and rap. That was rebellious to our parents. They were all kind of freaked out and wondered what this music was. An alternative standpoint had finally taken over for a very brief period of time, maybe 6 or 7 years of the ’90s. I actually feel like the 2000s were the least rebellious decade.

How come?

Now, my friends, people my age are the parents and the kids are all hipsters. I keep saying to my friends, “Where are the fucking agitators? Where are the young people in complete dissent with the mainstream?” I don’t see it. I feel like they have been anesthetized by Twitter and Facebook and what I call the “Like” culture. Young people measure how popular they are by how many likes they have on Facebook and how many people are following them on Twitter. There’s this whole culture obsessed with being liked! Of course there can’t be any dissent when you’re obsessed with being liked and loved and worshipped.

Was this different in the ’70s and ’80s when you were growing up?

When I was growing up there was always a group of young kids who would be provocative, deliberately disassociating themselves from society. You’d have mods, you’d have big packs of bikers, you’d have punks, you’d have all these sorts of youth groups marauding the streets and distinguishing themselves with amazing physical adornments. And you don’t see that anymore. Everyone pretty much dresses the same. You might see the one odd goth kid looking miserable, but I don’t feel it in any way. I don’t feel any real cultural rebellion.

People have always labeled you as “rebellious.” Is this a term that you identify with or was that just because of the color of your hair?

I could never really relate to my public image as rebellious. I just want to be straightforward. I’m not smart enough to present a fake, false façade that anybody’s going to buy. I think I’ve always been like that. I can even remember when I was a child at the dinner table with my parents and my siblings I’d be calling people out all the time for not telling the truth. I never wanted to be that kind of person.

Have people gotten more fake in the last 20 years?

Because of the omnipresence of the Internet I think there are fewer and fewer people who are willing to go on record about what they feel and what their beliefs are. I feel like we’re living in a culture right now that’s incredibly timid and I find that really alarming. People fear that they will be criticized or they will be judged.

You don’t?

I used to, but one day I realized that it didn’t matter whether people loved me or not. I was released of all that insecurity when I released myself from that hope or that fantasy or whatever that yearning is and came to the conclusion that I could be happy making music regardless of whether I was successful or not. It was just a release of concern about whether I was popular or not or whether people liked me or not. It was just irrelevant to me all of a sudden.

“Everything has become all about the surface and not about substance.”

Are there situations that can still make you feel insecure?

When you go and do photo sessions, particularly for magazines, you’re dealing with other people’s expectations and that is what shuts me down. That is when I start feeling insecure about myself. I’m enough for me. If somebody took a picture of me, I could deal with it being unflattering because I know, yeah, there are times when I don’t look good. That’s okay. But when you’re dealing with the media’s expectation of how you should look because they need you to look a certain way to sell, that’s where I get crazy. They’re asking you to conform, they’re asking you to play a role, to be dishonest, to be something that you’re not.

And at the same time they want you to pretend that this is who you really are.

That’s the worst part about it. I did a photo session last year that was honestly so mind-boggling to me. They wanted me to be in the magazine because, “We love her, we love what she’s about.” Cool. So we go to do the photo shoot and I get ready and I present myself to the photographer. He loves the way I look. But then a woman from the magazine said to me, “Oh, we can’t have you looking like that in the magazine. We won’t run those pictures.” I thought to myself, “Okay, I really need to stay calm here otherwise I’m going to walk out.”

What kept you from leaving?

I didn’t want to create a scene. I’m representing my band’s interests, not just my own so I have to be cool. So I said to her, “How do you envisage seeing me today?” (Laughs) You know, trying to engage her and also being curious and she said to me, this is a quote, “You know, just that sort of tousled hair, that just-got-fucked look. That straight-off-the-beach look.” (Laughs) And I’m wondering, “Are you fucking high?” I couldn’t believe she said that to me! I told her, “I’m a 46-year-old who’s had a career of 20 years and you’re trying to suggest that I go on a magazine cover looking as though I just got fucked?” And also, “just got off the beach” look? I’m Scottish, I’ve never stood on a beach in my life.

So how did the photos turn out in the end?

I didn’t change or anything and they were fine in the end. They loved the photos and me just being me. You don’t want to be an asshole, but at the same time, this is the kind of pressure that, every artist right now in this climate, but women, in particular, are being molded and just completely homogenized so that everyone looks the same and talks the same. Everything has become all about the surface and not about substance. It’s an exciting time though because everything has gotten so beige and uniform that something is going to come along and rock our foundations. It has to.

Source: The Talk

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Mr. McGregor, how would you describe your unique style of choreography?

I see beauty in things that are dysfunctional rather than just pure line and shape. The aspiration of classical ballet has often been about a kind of grace and effortlessness and lyricism in the body, an instrument that’s in fantastic motion. I think that’s really beautiful and really interesting, but I also think there’s a whole other range of physical potential that a human body can do. So, I’m interested in that side of it. I’m interested in bodies misbehaving.

Where do you think that comes from?

I’ve always had a very long body, so I’ve been able to do things differently. I was doing body-popping and a lot of club stuff when I was around 18, when rave culture came around. That kind of permeates the way in which you see people move. I’ve not been in a classical ballet school — where you’ve seen bodies move in a particular way — since the age of eight.

“Everybody carries their own physical history, so it doesn’t matter if you’ve trained in hip-hop or body-popping or classical ballet. It’s all the same, really.”

You never had any traditional ballet training?

No! And that’s why it was so strange that I would get these really amazing jobs at places like The Royal Ballet, where I was the first resident choreographer who had never trained in a royal ballet. But I don’t think any of that matters. Being a choreographer is about the biomechanics and signature of the body. Everybody carries their own physical history, so it doesn’t matter if you’ve trained in hip-hop or body-popping or classical ballet. It’s all the same, really.

Did you go back to school to gain the technical knowledge necessary to talk to professional dancers?

Kind of. I did a degree in choreography and semiotics, as well as contemporary dance training, but I got my practice in ballet through actually doing it, right? So the first time you ever work with somebody on pointe shoes, you ask them, “What can you do?” I had no idea what you can do! But less important than knowing how the pointe shoe works is to have good dancers in the room who, when you say, “Can you do that?” they can go, “Oh no, but I can do this.”

Your approach to teaching choreography seems to rely more on collaboration than authority.

It’s a dialogue. I try to work with the best people possible and suck out their brilliance as much as possible. The job of a choreographer is to find what’s personal to them. When I worked with Thom Yorke, for example, I found out that he’s an amazing dancer. Full stop. He doesn’t really need a choreographer.

So you based the choreography around his natural movement?

Right and I think it should be like that for everyone! The “Lotus Flower” video is choreographed but it comes from him, so he feels he owns it already. He’s giving it to me, and I’m just helping him form it in a different way. When you’ve got somebody so extraordinary, it’s exciting for a choreographer; it’s effortless. Sometimes technique gets in the way of letting dancers be curious and open and try new things. Their idea of physical beauty gets in the way of them exploring. For me, there’s no point in being an artist now and just repeating things that happened in the past.

Source: The Talk

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Mr. Scheeren, what experiences would you say changed your understanding of the world?

I think when you grow up in Europe, almost no matter where, you have a very sheltered idea of how things are. So going backpacking through China 25 years ago really confronted me with a reality that was unimaginable. Simply the amount of people around you, a completely different definition of personal space, of how things would work, of how people live… The main reason to go was that I knew nothing about the world, and China seemed the most impenetrable. Somehow that trip was a discovery of a reality that I had no idea about before. It was quite a transformative moment for me because it liberated me.

Liberated you from what?

It showed me that things could be dramatically different but maybe equally valid or equally interesting. For instance, I think that the power in China was not in holding on to its past in the way that other developed nations do, it was in the complete focus on the future. There was very little sentimental baggage. It was simply a search for how to progress. That experience was very raw, you could feel this incredible energy somehow in that country. People were hungry for things to happen, people were interested in what the future could be.

“That strong sense of courageousness was a very exciting context for an architect to engage with.”

Ma Yansong says architects should involve the public more when envisioning the future of urban planning.

Well, that strong sense of courageousness, that strong sense of demand, or exploration, was a very exciting context for an architect to engage with. It wasn’t just about how could we stick to what we already know but how can we rethink things for which there are no particular models. For example, in China, someone came to us and said, “We want to build a bookshop that is 100,000 square-meters large.” And you go, “What do you mean? Not even a public library is that size!” But then you visit an existing bookstore in Seoul that is half that size and it’s completely full of people. You see that energy and that density and you think, “Of course you can double it!” But at first it sounds like a completely implausible idea.

But bigger doesn’t always mean better…

True. What is important is to not simply succumb to the generic production of quantity and built mass, but to really ask how could we develop models out of this inevitable density, that are much more valuable towards us as human beings — towards a question of how we want to live, what is the quality of our life, and how do we want to exist in a city that grows extensively. I think we’ve been quite successful in finding clients that were ultimately willing to engage in these dialogues to see how we can break the mold, how we can, in a very literal way, open the skyscraper up to the life of people.

Like with your Interlace apartment complex in Singapore?

Exactly, the Interlace was a redefinition of a building as something that was no longer just an object, but a connective tissue that would form a huge community. The way the building blocks are stacked up forms huge gardens and courtyards, so it was about defining the space to live in that would allow you an incredible degree of freedom to decide for yourself. I think that’s what ultimately makes for an incredible quality of life in that place. Another example is the Sky Forest project in Ho Chi Minh City, Vietnam. For that, we imagined the nature that you could soak up in the middle of a very dense, emerging part of the city.

Have you ever been surprised by how people inhabited your buildings?

In a way, that’s the best thing that can happen, when people are inspired enough to make their own story out of it. It’s not that they have to live your story — I think that would be a rather oppressive scenario. Architecture should never be too prescriptive in terms of telling you what to do. I think it’s actually brilliant when people find ways to reinterpret the spaces we create. For example, by complete coincidence, I found on the Internet a girl living at the Interlace who had posted a series of “My Life at the Interlace” videos, where she rollerblades throughout the complex — that was really a great moment. We couldn’t have scripted anything as good as that.

Source: The Talk

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Mr. Oyelowo, how do you approach playing a historical character?

It’s a very tricky thing because of course you have to be evocative of who they were, how they moved, how they spoke. You have to make people relax and say, “Okay, he feels like him enough that I can just go on this journey with this character.” But if it becomes an imitation, if it’s about mimicry, if all people were saying is, “Oh, yeah, he really got the voice,” you’re dead! That’s the worst compliment you can pay.

Really, why?

Because when you go to see a movie, there is a spiritual exchange between the audience and what you’re watching. There is something metaphysical going on, where through the eyes, through what that person is exuding, you go, “I understand who they are. I have a sense of what they’re feeling when they’re not even talking.” There is an embodiment that is total so that you forget all of that. People shouldn’t be looking at the mechanics of what you did.

What should they be looking at?

How you did it emotionally. I believe that we go to the movies to see ourselves. “How would I react?” If all you’re seeing is a superhuman human being who had answers for everything, then you’re just watching in awe and it’s just like, “Okay, wow, he’s him and I’m me.” So I think it’s important that we can see ourselves on screen and I think that also means that we’re looking for the greatness in ourselves.

Is it important for your work to inspire people to be better?

It is important to me! I want to do films that hopefully inspire people to be the best version of themselves. If you look at the films I do, all of them, in some way… the remit I set myself is, “How does this enrich people’s lives?” You know, what’s meaningful? I want films that, when my kids see them, they understand why daddy did those films. They understand how it correlates with the way I’m trying to raise them.

Did you gain that perspective when you became a father?

Being a father teaches you very quickly that you are not the center of your own universe. That’s one of the gifts of having to wipe poop! (Laughs) Other people’s poop… Four times, with four children! I’ll be on a plane tomorrow back to my kids, lock my door, and it’ll all be about poop again! (Laughs) That’s the life I lead.

I’m sure that makes it easier to focus on the important things in life.

The fact of the matter is that every actor’s career has highs and lows. When success as an actor comes early, it’s very easy to believe the hype. But to me, it’s about how consistently you do the work – whether it’s celebrated or it’s not. I’ve been in movies with huge movie stars who have been crucified when there are failures and who have been adulated when there are successes.

In the last few years you’ve been in The HelpLincolnThe Butler, and most recently you portrayed Martin Luther King, Jr. in Selma. Why is it so important for you to make films about African-American history?

We need those films. Up until recently, films that deal with civil rights and racial unrest have mostly been told through white characters, through white protagonists. Malcolm X is probably the only film I can think of where you have an indisputable black American leader as the focus of the film. What you’ve tended to have is Mississippi Burning or you have Glory or you have these films that are all through white protagonists. Great films – but a different point of view. You can’t have a film about Dr. King and it be all about Lyndon Johnson in my opinion.

Why do you think there are so many films about African Americans coming out of Hollywood lately?

I think it’s synonymous with Barack Obama’s presidency. I think having a black president means that for a lot of white people there is an opportunity to not just focus on what’s negative about the past, but we have clear indications of progress, so it becomes easier to go: “How did we get here, historically? How have we got to the point where we have a black president?” All these films, they were just not getting made before his presidency. I actually saw President Obama about two weeks ago when we took Selma to the White House, and I thanked him for my career.

What was his reaction?

He went, “Ah, I don’t know about that.” But I told him, “Trust me. I can track when these films came my way!” I can chart it because it’s synonymous with when I moved to L.A. I’ve been in five of those movies! So I think that’s what it is.

And last year 12 Years a Slave even won the Oscar for Best Picture.

But a film about a slave is different than a film about a leader. Black people have been celebrated as slaves and butlers… The very first black person to win an Oscar was for playing a maid in Gone With The Wind, Hattie McDaniel. So, you know, that’s not an issue. We’ve been celebrated as subservient people forever. Great! Fabulous! As leaders? No, not so much. Barely ever.

To quote Dr. King, do you believe that the arc of the moral universe bends towards justice in the end?

I think it does – if love is where you’re operating from. I think if you have anger and bitterness in your heart, and you just decide to lash out against it, all you do is you feed prejudice because prejudice exists on the basis that you are lesser than. If you prove that you are lesser than, you are only going to perpetuate that myth. I think there is a reason why the phrase is moral because to be moral is to absolutely embrace the fact that there is a right and there is a wrong. So the only way it bends towards justice is to be part of the solution as opposed to being part of the problem.

Source: The Talk

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