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NOFF 2025: Ground Report

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In my previous dispatch covering this year’s New Orleans Film Fest, I previewed a few selections from the program before they premiered in-person, primarily focusing on documentaries about niche pop culture relics: the 80s house music scene in Chicago, the recurring 90s SNL character Pat!, and the bare-all story of the noise-rock circus act Butthole Surfers. Now that the festival’s in-person portion has concluded (with Virtual Cinema selections streaming online through Sunday, 11/2), I’m here to log some on-the-ground reporting to cover selections I caught on the big screen. The five titles reviewed below are all narrative features that screened during NOFF at various venues throughout the city (namely, The CAC, The Prytania, and The Broad) — some to ecstatic crowds, others to little fanfare. They’re loosely ranked from my personal favorites to my least favorites, but all are worth checking out if you have any interest in their reported style or subject. There will be one final dispatch covering this year’s NOFF in the form of a post-fest podcast with local critic Bill Arceneaux once the virtual portion has concluded in early November, and then the film festival department of the Swampflix newsroom will be furloughed until French Film Fest returns to The Prytania in the Spring, same as ever year.

The Plague

As NOFF coincides with my annual Halloween Season horror bingeing, I always find myself scanning the program for titles that fit both needs. This year, there were more horror-adjacent titles on offer than usual, including a few straight-up horror comedies about sex curses (see below), sexy zombies (see further below), and sex-obsessed Nice Guy puppets (Your Own Flavor). The scariest movie I’ve seen all month, however, was a coming-of-age drama about hazing rituals at a middle school-age water polo camp. I don’t know that Charlie Polinger’s debut feature The Plague fully qualifies as a proper Horror Film, but it neatly fits into a social-anxiety horror canon with titles like Eighth Grade, The Fits, and Raw. At the very least, it’s itchy & squirmy enough to register as a psychological thriller, and its lengthy scenes of slow-motion underwater cinematography offer it an otherworldly, nightmarish beauty that verges on the supernatural — a welcome break from the all-too-real dramatizations of school age bullying. A near-guaranteed moneymaker genre in recent years, horror offers up-and-coming directors the chance to take stylish risks audiences won’t sign on for otherwise, so it’s not especially surprising to learn that Polinger’s next project is going to be an adaptation of Poe’s “The Masque of the Red Death” for A24, starring Mikey Madison (which was previously adapted by Roger Corman into what is comfortably one of the greatest horror films of all time).

The closest The Plague comes to having “a star” is Joel Edgerton in a supporting role as the water polo camp’s whistle-blowing sad sack coach, who’s scarcely present to supervise. The rest of the main cast are preteen boys who’ve been largely left alone to establish their own social hierarchy, with newcomer Everett Blunck playing Ben, the latest, gangliest addition to the crew. The title refers to a hazing ritual the boys have invented in which the most awkward kid among them has been socially diagnosed with a vaguely defined plague that manifests as a skin-shredding rash, banishing him from any direct interaction with the rest of the class. Ben is unsure how much he wants to participate in this ritual at first, but he’s ultimately willing to punch down as long as it means he’s not the lowest rung on the social ladder. That status doesn’t last forever, though, and the gradual, subtle ways he gets “infected” by the plague are horrifically familiar to anyone who remembers having an “awkward phase” at that age. The Plague hits especially hard for Millennials who suffered their worst social nightmares in the early 2000s, since its 2003 setting is consistently anchored by eerily accurate cultural markers like endless repetitions of the “Okayyy” Lil Jon punchlines from Chappelle’s Show, a forgotten mating call from the time. It’s remarkably well observed in depicting the gendered bullying that boys suffer at that age (with the neighboring girls synchronized-swimming camp being quarantined to a walled-off realm worthy of its own sister movie), with only the otherworld liminality of swimming underwater to offer any sense of relief. It’s an nerve-racking film about how all children are monsters, one that’ll make you glad you never have to be one again.

Fucktoys

The Plague will enjoy a Prestige Season theatrical rollout in hopes of landing on a few High Profile critics’ Best of the Year Lists, boosting its public profile. The future of Annapurna Sriram’s campy sex comedy Fucktoys is much hazier in the film-distro crystal ball, partly due to the expletive in its title (and the 100 minutes of depravity that ensues). Sriram herself stars as down-on-her-luck sex worker who learns in the opening scene that the reason she’s been going through it lately is that she’s been struck with a curse. When she asks her most trusted psychic (local legend Big Freedia, in a scene-stealing role) how this could’ve happened, the psychic shrugs it off with the explanation that sometimes “It be like that.” After consulting several other psychics around town for a second opinion the way cancer patients will desperately bounce from doctor to doctor, she quickly accepts that the curse is real, and starts working overtime to earn the money for a lamb-sacrificing ritual that will lift said curse, freeing her from the string of heartbreaks & rotten luck that has been derailing her life. Of course, this premise is mostly an excuse for Sriram to travel around town from john to john on her vintage moped as she gets her cash in order, providing the plot structure needed to justify flooding the screen with quirky side characters and one-off sex gags. Then, things get genuinely horrific as the threat shifts from vague supernatural curse magic to real-life john with drug & ego issues, consciously souring the mood in frank acknowledgement of the dangerous risks that come with regular sex work (i.e., men).

For a low-budget sex comedy filmed mostly on the industrial backroads of rural Louisiana, Fucktoys has an impressively stylish look to it. Shot on film and decorated with a self-driven dedication to Swinging 60s psychedelia, it looks like a dusty Polaroid found locked away in a box of antique sex toys. Sriram sets the film in a fictional, fantastic setting she calls Trashworld, made entirely out of what appears to be hand-built sets and thrifted vintage clothing. That setting and the over-the-top character work will likely earn Fucktoys a lot of convenient comparisons to the Mortville trash world of John Waters’s oeuvre, but in practice it hits a lot closer to Gregg Araki’s work: sincerely sexy & sensual while still remaining outrageously bratty & garish. The film certainly has a lot of harsh political messaging behind its flippantly slutty comedic antics, constantly calling attention to how the wealthy live by different rules than the rest of us, putting the servant class at constant risk. Sriram just works hard to make sure she’s not portraying the sex-worker lifestyle as a nonstop misery parade, seeking out the pleasure & humor in every scenario where money & hexes aren’t ruining the vibe. It’s the kind of bongripping comedy where the protagonist owns a full Doug Funny wardrobe of the same uniform outfit in multiple copies, and if someone writes down a phone number in lipstick, it’s almost certain to be 555-666-0420.

Queens of the Dead

The joke-to-laugh ratio in Tina Romero’s debut zomcom Queens of the Dead is not nearly as successful as Fucktoys‘, but it’s got a similar, admirable sense of political flippancy. George Romero’s daughter builds off her family name here by staging a standard zombie siege picture in the exact style pioneered by her father; the location under siege by the zombie horde just happens to be a drag club. A queer cast of misfit characters (played by the likes of Love Lies Bleeding‘s Katy O’Brian, I Saw the TV Glow‘s Jack Haven, Drag Race‘s Nina West, Pose‘s Dominique Jackson, and comedy legend Margaret Cho) hole up in a Brooklyn gay bar during a cookie-cutter zombie breakout, with one straight-guy straight man on hand to play their comic foil (Quincy Dunn-Baker). All the crew has to do is survive long enough to ride a Pride Parade float out of town at dawn without turning on each other under the pressure of the nonstop zombie invasion. Petty grievances about past professional betrayals, disrespected identity markers, and refusal to adapt to the new rules of drag bubble to the surface as they pass time at the nightclub’s open bar, but they repeatedly revert to the assertion that they’re Family, and all they have is each other in a world that would gladly tear them apart.

Queens of the Dead is heavy on jokes and light on gore. Sure, a character might suffer a nasty rat bite or axe wound here or there, but Romero never goes for the obligatory horde-hands disemboweling spectacle of the Living Dead series, tastefully choosing to keep her characters’ organs on the insides of their bodies. Instead, she nods to her father’s legacy with winking one liners like “When there’s no more room in Hell . . . there’s an app for that.” To that end, it’s amusing that much of the undead ghouls the central Family has to protect themselves from are the drag-enthusiast public, who continue to scroll & post for Insta clout well after they’re infected by the zombie plague. You’d think they’d be fighting off undead MAGA instead, but I suppose that supply would be short in Brooklyn. The overall effect is less gnarly or politically savvy than it is, simply, cute. I don’t know that it would’ve been made or widely distributed (soon, through Shudder) without the director’s connection to the larger Romero legacy, but it’s got a good heart and it easily passes the Mark Kermode-patented Six Laughs Test for determining whether a comedy qualifies for a passing grade.

The Testament of Ann Lee

The only film on this list that isn’t a debut feature is, thus, the one that bears the greatest weight of expectation, so I suspect it’s one I might’ve ranked higher had I been totally blindsided by it. Mona Fastvold’s The Testament of Ann Lee arrived at the festival with pre-packaged Awards Season prestige, complete with its own security guards scanning the audiences for smartphone pirates who might dare to leak a camrip before the film’s official late-December release. Fastvold is most prominently discussed on the prestige cinema scene right now in the context of her careerlong professional collaboration with husband Brady Corbet (with whom she co-wrote last year’s Oscar-nominated The Brutalist, as well as this immediate follow-up), but it’s her 2020 period drama The World to Come that most had me excited to see her back in the director’s chair. A historical lesbian romance with an unusually deep bleak streak, The World to Come set an expectation for dramatic heartbreak that The Testament of Ann Lee never comes close to achieving, despite the severity of its own story. Instead, Fastvold indulges in the stylistic experiment of making a deeply bleak movie musical, finding more fascination than resonation with her titular historical subject: the enigmatic founder of the American religious sect The Shakers. The most the two films have in common, really, is their casting’s assertion that Christopher Abbott would make a terrible husband.

In a way, The Shakers make perfect sense as the subject for a musical, given that their worship practices involve rhythmic dancing & chanting that could inspire captivating filmic spectacle. Think of the communal breathing/grieving ritual in Midsommar, repeated at feature length. The problem is that the Shaker hymns composer Daniel Blumberg extrapolates into full musical numbers don’t really go anywhere. When Shaker founder Ann Lee (Amanda Seyfried) is imprisoned for her heretical beliefs, she sings repetitions of the phrase, “I hunger and thirst, I hunger and thirst, I hunger and thirst” with no lyrical variation for minutes on end, to the point where the audience is more exhausted than the character. It’s her belief system itself that saves the film from total tedium, though. Ann Lee was persecuted for daring to ask whether society would be better off if we all agreed to sing & dance instead of having sex, ever. It turns out the answer depends on how bad the sex you’re having is (i.e., whether you’re married to Hollywood hunk Christopher Abbott). The Testament of Ann Lee is most impressive in how it works as both a sincere depiction of its subject’s religious ecstasy and as a harsh criticism of religion as a mechanism for making one person’s sexual hang-ups everyone else’s problem. I have a feeling that if Blumberg’s songs were better realized and if Fastvold’s name didn’t carry so much weight from previous projects, I’d be singing its praises instead of downplaying its successes. As is, it’s a memorably strange anomaly, an indulgence I suppose Fastvold has well earned by working on knockout titles like The World to Come, The Childhood of a Leader, The Brutalist, and my beloved Vox Lux.

Mad Bills to Pay

A more reasonable person wouldn’t have any pre-screening expectations for The Testament of Ann Lee, but I have been made unreasonable by the year-long attention I pay to movie podcasts with the budget & access to send critics to international film festivals. Maybe the Oscar Buzz generators of Awards Season podcasts like Prestige Junkie & The Big Picture that put movies like Ann Lee on the radar for large audiences are a reasonable thing to listen to; I dunno. What’s really shameful is the close attention I pay to festival-coverage episodes of the NYC cinephile podcasts Film Comment & The Last Thing I Saw, which often get me hyped up for microbudget oddities that have no name recognition outside a small circle of obscurity-obsessed pundits who trade deep-cut titles as a form of social currency half a country away from where I live. Sometimes, my nerdy notetaking during those conversations pays off wonderfully, as it prompted me to catch The Plague as soon as it was available, one of the most rewarding theatrical experiences I’ve had all year — festival or no. Often, it’ll lure me into making time for the kinds of underplayed, subtle-to-a-fault indie dramas I have no personal interest in beyond their value to The Discourse. Again, I acknowledge that it is shameful. I’ll also acknowledge that I had no business watching Mad Bills to Pay in particular, which seems to have spoken to that NYC cinephile crowd specifically because it’s set in The Bronx, a lesser-filmed borough of the city (as opposed to the more often-seen Brooklyn & Manhattan).

Mad Bills to Pay is a summer-bummer indie drama about ill-prepared parents-to-be in The Bronx. It’s a very quiet movie about very loud people, a paradox from the Sean Baker School of Character Studies. Newcomer Juan Collado stars as the 19-year-old Rico, who sells home-mixed cocktails called “Nutcrackers” to people partying on the beach, drawing attention with the constant sales pitch, “Nutties, nutties, nutties, nutties!” A macho brat in a domestic world entirely populated by women, most of his non-“nutties” vocabulary consists of variations of “Babe, babe, babe,” and “Bro, bro, bro” as he whines like a toddler who’s not getting enough attention (or, more often, not getting his way). After getting accustomed to Rico’s daily rounds of video games, bong rips, junk food, and public displays of alcoholism, we’re confronted with the out-of-nowhere revelation that he’s going to be a father, having impregnated the 16-year-old Destiny (fellow first-time actor Destiny Checho). The two children are very obviously not ready to have children of their own, which inspires endless shouting matches as they struggle & fail to assert their maturity to mothers who know better. Those frequent top-volume arguments are in direct contrast with the docudrama filmmaking style, framed with the cold, impartial distance of a security camera. Every single scene is another indication that the parents-to-be should seriously consider adoption or abortion instead of introducing a baby into their volatile relationship, all the way to the very end when it’s far too late. Meanwhile, a seemingly authentic portrait of Dominican American communal life in The Bronx is sketched out in background detail. First-time director Joel Alfonso Vargas delivers a confident, competent version of a kind of festival-circuit movie I always struggle to personally connect with, as my tastes tend to drift towards the more abstracted, dreamlike end of the medium. Since I’ve also failed to connect with recent years’ other festival darlings like Past Lives, Janet Planet, and Aftersun, I’m willing to chalk this one up to the go-to critical quality markers like Subtlety, Nuance, and Restraint just not being my thing. Your own mileage may vary, especially if you have any affinity for day-drinking in The Bronx.

-Brandon Ledet

Things Heard and Seen (2021)

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Things Heard and Seen is good, actually. I don’t know if people are simply unprepared for reckoning with the fact that, if you live with ghosts and a gaslighter, the abuser is still the most dangerous thing in your house, or if this is another instance of modern audiences having been infantilized with jump scare horror pablum to the point that slow burns are impenetrable, but don’t believe the backlash. Maybe I should know better by now than to wonder why a film like Things Heard and Seen is treated with so much derision by the general public, resulting in largely negative reviews of both the professional and armchair variety. I suppose that derivativity, like beauty, must be in the eye of the beholder, especially when one of the negative reviews that I read had to stretch all the way back to What Lies Beneath to find something specific to which Heard and Seen could be compared (negatively, and illegitimately I think). There were a few writers I saw who also felt a little bit of a connection to The Shining as well, which is practically unavoidable given its subject matter, but the film also seems to be doing some of that intentionally, given its 1980 setting and its snowy conclusion. Overall, this felt fresh to me in a way that apparently it did not to others.

Successful art restorer Catherine Clare (Amanda Seyfried) lives in Manhattan with her husband George (James Norton) and daughter Fanny. George was once a painter of no small talent and has recently finished his dissertation. At Fanny’s birthday party, the couple share the news with their family and friends that they are moving to upstate New York, where George has secured a teaching position at the fictional liberal arts college Saginaw, near the town of Chosen, also fictional, in the real Hudson Valley. We learn that George was very recently cut off financially by his parents, and that Catherine only became aware of their prior dependency once that funding source dried up. We also learn that Catherine has an eating disorder, as she generally eats a starvation diet and purges after having one bite of Fanny’s cake.

The two get set up in a beautiful, if unmaintained, farm house by real estate agent Mare Laughton (Karen Allen), and the domesticity of this life isolates Catherine pretty quickly. This isolation isn’t helped by the fact that she almost immediately begins to see evidence of a haunting in their new home: she smells phantom, inexplicable gas fumes, occasionally sees lights that seemingly have no origin, and discovers personal items of previous occupants that appear cursed at best, including a ring jammed in a window sash and an ancient Bible belonging to the house’s first owner, a man of the cloth, in which certain names have been scratched out and replaced with only the word “damned.” For his part, George immediately seems to get along with his colleagues, especially Floyd DeBeers (F. Murray Abraham), the department chair who offered George the position based on his glowing letter of recommendation and his thesis on the work of Hudson Valley School founder Thomas Cole. He compliments George for the section of his thesis that pertained to Cole’s religious ideas, which were of the Spiritualist ideas that largely derived from the theological work of Emanuel Swedenborg; George shrugs off this praise, noting that Cole’s Spiritualism was the issue with which he struggled the most in the composition of his dissertation. When they meet, Catherine and DeBeers immediately hit it off, as he likewise notes that there is something in her house that George refuses to see. 

Despite George’s passive controlling of Catherine’s social circle, she still manages to form relationships with a few locals and some of George’s other peers, including the Vayle brothers, college-aged Eddie (Alex Neustaedter) and younger teen Cole (Jack Gore), as well as “adjunct weaving instructor” Justine Sokolov (Rhea Seehorn, who steals the show), George’s colleague and wife of fellow instructor—and marijuana cultivator—Bran (James Urbaniak). Meanwhile, George strikes up a relationship with Willis (Natalia Dyer), an Ivy League student home from school, against her better judgment. When he decides to throw a party for his colleagues, Catherine insists (over George’s pretentious objections) that they also invite their neighbors, and it is from Marie that Catherine learns about the tragic deaths of the last couple who lived in the house, and that not only was George intentionally keeping this information from her, he also kept secret that Eddie and Cole are actually their surviving children. George’s other lies, perhaps a lifetime of them, start to unravel, and so does he, as Catherine learns from the local spiritualists that evil spirits only commune with evil people, and that the spirits she sees in the house are actually there to protect her, and that she should listen to their warnings. 

There’s a lot of art discussion happening, and I’m always interested in that. There’s a little quotation that I like from video essayist and artist Lola Sebastian that I really love and think about all the time, because it articulates something that I could never express so succinctly and with such ineffably quiet brevity. She’s specifically writing about Sufjan Stevens, but her statement has much further reaching and broader implications about the importance of acknowledging the wider human experience outside of the various American pop culture meccas that we see over and over again: “Rich lives [and] big stories happen everywhere, to everyone.” George is a person who fails to see that, even a little bit, because of his obsession with being a person of status. He takes money from his parents to support the family in New York until they can’t help him any longer, and he decides that if he’s going to have to live upstate, he’ll be spending time only with those he deems fit company for a man of his standing, so only his academic colleagues and none of the family’s rural local neighbors. And given that he himself knows that he only has his position fraudulently, we know that he must be performing a constant tightrope act of delusion and self-deception. He’s a truly infuriating character, and that he can be so damned frustrating while attempting to come off as friendly and affable is a testament to a truly great performance by Norton. He effectively captures that ineffable quality of being smug but incredibly fragile, like a balloon that’s constantly threatening to burst. 

This is not a movie that you can watch half-heartedly while also doomscrolling or thinking about your grocery list. It’s decompressed, but that’s the point; it creates a painting before you, giving you enough time to see every detail and every brush stroke, and peopling its landscape with fully realized characters who are as believable as if they were flesh and blood. It requires all of your attention, and if you can give it all of that, you’ll be rewarded. 

-Mark “Boomer” Redmond

First Reformed (2018)

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Sometime in the mid-2000s, back when I would do this kind of thing regularly, I found myself at an outdoor punk show at a squat/co-op in the Marigny, waiting to see a traveling hardcore band called Talk Me Off. One of the opening acts, the only one I honestly remember, was not another noisy rock act, but rather a slideshow and a political sermon. I sat in the warm, boot-stomped grass listening to a lengthy spiel about an environmental activist group’s successes in deforestation protests, patiently nodding along with the local punks who were gracious to not nod off entirely. I was mentally transported back to that oddly booked punk show this week while watching Paul Schrader’s latest directorial effort, First Reformed. Like the environmentally-minded slideshow enthusiasts who did their best to keep a gaggle of riled-up punks’ attention that night, First Reformed offers an admirable political sermon about modern humanity’s responsibility in the face of world-devastating climate change, but in an entertainment medium that’s not especially useful or interesting. Both Schrader and those real-life activists made a worthwhile political point in their respective sermons, but they did so in such bizarrely niche settings that they were essentially preaching to the already-converted. Given the audience & the delivery in both settings, it all just felt like wasted effort.

Hawke stars in First Reformed as Reverend Toller, an alcoholic holy man in crisis. His crisis of Faith is slightly different from the usual Silence of God anxieties expressed by Bergman & Scorsese in the past. He’s more worried here about whether humanity deserves God’s forgiveness for what it’s done to a planet in peril. He preaches to a tiny congregation in a historical church in Albany, New York that has become more of a souvenir shop than an effective religious institution. Cedric the Entertainer costars as the pastor of a nearby, nondenominational megachurch that is much more successful in reaching people (and making money), but also fearful of alienating its patrons with substantial political rhetoric. The politics of modern religion weigh on Reverend Toller’s mind with great anguish as he counsels a young mother from his delegation (Amanda Seyfried), who is afraid she is losing her husband to radical environmental activist causes. Long, drawn-out theological discussions about what Earth will look like in 2050 and what responsibility Christian leadership has in challenging political apathy to the world’s gradual destruction eat up most of the film’s runtime, often in hideous digital photography close-ups. Occasional bursts of violence or slips into supernatural mediation will disrupt these theological & political debates, but for the most part the film is an environmentalist tirade that alternates between being a frustrated call to action and a gradual acceptance of humanity’s impending doom.

There’s a clear parallel between Reverend Toller’s voiceover narration here and the similarly structured sermons Robert De Niro delivers in Schrader’s early-career script for Taxi Driver. The difference is that Toller’s righteous, dangerously violent theological stance actually has a worthwhile point to it, while Bickle’s misanthropy was coded as vile moral decay. Toller shares many of Bickle’s self-destructive tendencies, barely covering up his declining health with gallons of hard liquor & Pepto Bismol as he limps towards making a grand political statement at the film’s cathartic end. There might a figurative correlation between his failing body and the continual desecration of the planet, but for the most part his deliberately poor health recalls the self-destructive martyrdom that runs throughout Taxi Driver as well. Toller also shares Bickle’s unseemly sexual repression (a very common theme in Schrader’s writing), but doesn’t allow that guilt to express itself externally in as pronounced of a way. The main difference between them is that Bickle’s “cause” was mostly an excuse to enact male rage in a society that he found despicable for (to put it lightly) questionable reasons, while Toller’s own moral anguish about humanity’s negative impact on the planet actually has a point. The agreeability of the moral outrage makes the approach much less distinct & engaging in the process, leaving only room for the audience to nod along in recognition. The comparison also does First Reformed no favors in that Scorsese directed the hell out of Taxi Driver, capturing one of the dingiest visions of NYC grime to ever stain celluloid, while Schrader’s vision only escapes the limitations of its digital cinematography in two standout scenes (you’ll know ’em when you see ’em) and the production designer’s selection of a really cool, eyeball-shaped lamp.

It’s probably safe to say that Schrader is well aware that First Reformed is “a little preachy,” but I think it’s worth questioning who, exactly, he’s preaching to. I can’t deny the truth of a character pleading that the Earth’s destruction “isn’t some distant future. You will live to see this,” but it’s likely to safe to say that the arthouse cinema crowd who will turn out for this picture in the first place already knows that. Reductively speaking, First Reformed is two good scenes & one great lamp, all tied together by an agreeable political sermon. That’s not going to do much to grab the attention of anyone besides the people who already support your cause, no more so than dragging your slide projector out to a late-night punk show. Without Travis Bickle’s moral repugnance making his physical & mental decline a complexly difficult crisis to engage with, Reverend Toller’s unraveling feels like a much less interesting, less essential retread of territory Schrader has explored onscreen before, even if the political anxiety driving it this time is more relatable.

-Brandon Ledet

The Horrors of Adolescent Female Bodies & Bonding in Jennifer’s Body (2009)

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At first glance, the 2009 horror film Jennifer’s Body doesn’t fully display the feminist credentials that would be expected from a film of its pedigree.  After the critical and commercial success of Juno, Academy Award Winner for Best Screenplay, it may have been a surprising career move for in-demand screenwriter Diablo Cody to follow up her modest independent debut with a 20th Century Fox-distributed horror film starring famed sex symbol and Michael Bay muse Megan Fox.  Karyn Kusama could also have been accused of slumming it as the film’s director, given the prestige of her own debut film Girlfight, a Sundance Grand Jury Prize winner.  As collaborators on the picture, however, Cody and Kusama were able to covertly deliver a subversive feminist horror film in Jennifer’s Body, despite the oversight of the male-dominated business of major studio filmmaking that backed the project.  Jennifer’s Body has the look and feel of countless other slickly-produced major studio horrors from the mid to late 2000s.  Its mixed reviews and underwhelming box office returns posit it as a misfire for 20th Century Fox, one with no more vital feminist or cultural subtext than any other 2009 horror mediocrities, like Saw VI or the Friday the 13th remake.  Jennifer’s Body’s expensive production values, studio-driven marketing, and employment of Megan Fox in its titular role distract from the feminist subtext of the story it tells, but it’s still a work driven by two behind-the-camera female artists who are directly exploring subjects specific to the modern female experience.  Specifically, Jennifer’s Body utilizes the destructive power of pubescent female bodies and the intensity of adolescent female friendships as direct sources for its horror, something that may not be immediately apparent on the surface.

One of the ways Jennifer’s Body subverts audience expectations of a major studio horror film starring the often-objectified Megan Fox is by incorporating the actor’s objectification into its text.  As suggested in the title, the film is specifically about her body, not her soul or unique personality, which was pointed out by A.O. Scott in his review for the New York Times.  This focus on Megan Fox’s physique was attractive to 20th Century Fox’s marketing machine, who completely misunderstood the intention of Cody and Kusama’s work.  Shockingly, the studio suggested that Fox promote Jennifer’s Body by participating in online chat rooms through popular pornographic websites to appeal directly to the men who might be pruriently compelled to see her onscree.  The idea was shot down before it was ever suggested to Fox in sincerity, but it does exemplify the types of marketing schemes she was asked to participate in after becoming an object of desire in Michael Bay’s Transformers series.  Jennifer’s Body does not ignore the celebrity baggage that comes with casting Fox in its titular role, but rather incorporates it into its basic composition.  In the film, a bumbling nerd played by Amanda Seyfried ogles Jennifer’s body just as much as the heterosexual teen boys in their high school class, even though she is Jennifer’s best friend and not just a casual admirer.  The friendship between the two central characters, Jennifer (Fox) and the playfully-named “Needy” (Seyfried), is depicted to be just as horrifyingly intense as the film’s explicit acts of supernatural violence, but there is also clearly a sexual attraction component built into their dynamic.  Jennifer is universally desired by her peers the way Fox was presented as an object of desire in the real-world media at large (including among this film’s own marketing team) and that intense allure instigates most of the film’s horrific dangers.

Being widely sexually desired is only the start of the terror lurking in Jennifer’s body.  Like with many coming of age horror films set in teenage environments, the film relies heavily on the real-world body horrors associated with puberty and the developing body.  Unlike the film Ginger Snaps, which uses the traditionally masculine metaphor of werewolf transformations to represent its own female puberty body horror crisis, Jennifer’s Body notably adopts the myth of the succubus, which is historically coded as feminine.  Both films apply the tropes of curse and possession not only to the horrors of werewolves and succubi, but to the specifically female condition and the burgeoning sexuality of their protagonists. Ginger’s monstrous form just happens to be a werewolf, which less specifically coded to be female than the succubus.  In most folklore, the succubus is a female demon that drives men insane and into poor health through coerced and repetitive sexual intercourse, essentially functioning as a deadly seductress.  Jennifer’s transformation into a succubus is presented in Jennifer’s Body as involuntary, much like the body horror ritual of puberty. After pursuing a traveling rock band as a hopeful groupie, Jennifer is forced into the role of a live sacrifice for the band’s Satanic ritual, which is botched when they discover she is not a virgin.  A lesser film might have focused more heavily on the grotesqueness of the band’s attitudes towards female sexuality in this moment and spent much more time gleefully depicting their comeuppance, but Jennifer’s Body is mainly concerned with the fallout of Jennifer’s subsequent monster transformation than any kind of traditional revenge narrative.  Becoming a succubus is a side effect of the band’s failed ritual and the symptoms of this transformation show largely in the ways puberty normally manifests in teenage, cisgender female bodies.  The typically ebullient Jennifer is drained of energy, thin-haired, oily-skinned, and just generally not her meticulously perfect Megan Fox self after her transformation into a succubus.  As a metaphor for pubescent transformation, her newfound life as a succubus has robbed her of the power she once enjoyed as the most attractive girl in her high school class.  She does find new, dangerous power in the demonic sexual energy the transformation affords her, however.  Picking on the “nice guy” social outcasts who treat her like an unobtainable sex symbol from afar, Jennifer discovers that she can regain her power and her gorgeous looks by seducing and literally feeding off male victims, which magically restores her vitality and sex appeal. Jennifer may have “preyed” on men prior to her transformation, but her curse creates an extreme situation where her behavior is more horrific and she becomes even more physically attractive (both to the audience and to her subsequent victims).  As with many horror films, Jennifer’s Body leans heavily on the transgression of teenage sexuality as an instigator and justification for its onscreen violence.  The film subverts this trope significantly by having this newfound, dangerous sexuality tragically forced upon its titular killer by the men around her as opposed to something she chose for fun or to satisfy curiosity.  Her newfound sexual potency is no more of a choice or a boon than the horrors of puberty and the male gaze, whether it makes her more powerful or not.

Since pubescent body horror is often explored through monster movie metaphors in high school-set horror films, Jennifer’s Body is much more unique as a feminist horror work in the way it explores the terrifying intensity of adolescent female friendships.  As the protagonist, Needy describes her relationship with Jennifer as long-term “sand box love,” meaning they have been best friends since they were young enough to play in sand boxes together.  The introduction of pubescent hormones and sexual relationships with boys drives the usual wedges between them you’d expect from a coming of age teen girl narrative, but Cody and Kusama focus more on the intensity of Needy and Jennifer’s relationship itself than what would typically be explored in a male artist’s version of the same narrative.  Jennifer and Needy are overly sensitive to each other’s actions and opinions.  Skepticism and disgust over each other’s chosen sexual partners drives most of their verbal conflicts, but mainly because they are unhealthily possessive of each other’s bodies.  They emotionally bully and abuse each other in subtle, long-term ways that feel more appropriate of a decades-old bad marriage than a friendship between teenagers.  This only gets worse once Jennifer’s murderous impulses as a succubus seem to specifically target male partners Needy has expressed romantic interest in, either verbally or through body language.  This tendency is more than just a petty tactic to display the dominance Jennifer’s traditional beauty affords her over Needy; it’s also designed to provoke a detectable reaction out of her, the way an emotional abuser looks for satisfaction in visible proof that they hold power over their victim.  In turn, Needy attempts to claim power over Jennifer’s body by offering to “cure” her of the succubus “curse,” at least in the original screenplay.  In a deleted scene, Needy appeals to Jennifer’s sense of morality by pointing out that her newfound powers come with an unfair cost: a sizable body count.  Jennifer retorts that she’s not killing people, just boys, whom she does not value as anything but playthings and sources of power.  Although casual sex is substituted with murder in this scenario, the exchange is clearly coded as Needy trying to exert control over Jennifer’s choices in how she relates to sexual partners and uses her own body, which is essentially none of Needy’s business. Jennifer and Needy are unhealthily obsessed with one another, which is an aspect of adolescent female friendships that isn’t often explored in any mass media, much less major studio horror films.

The most glaring wrinkle in the subtle, nuanced ways Jennifer’s Body explores the horrific intensity of female adolescent friendships is in how the film depicts queer desire.  Needy’s awe of Jennifer is apparent as soon as the first scene of the film and she often leers at her friend’s physical beauty from the same distant admirer vantage point as the heterosexual boys in their high school class.  It’s only natural, then, that her queer romantic desire of Jennifer would be explicitly addressed onscreen at some point in the film.  It’s not at all an extraneous or tongue-in-cheek intrusion on the story.  Cody and Kusama play much of the central characters’ relationship as sincere melodrama, which Kusama describes on a recent episode of Switchblade Sisters as “the nightmare of obsessive relationships between girls [that] can make or break you,” a genuine conflict that’s meant to be taken even more seriously than the film’s often humorous demonic kills.  That’s why it’s so bizarre that the same-sex kiss shared between Needy and Jennifer feels so passionless and seeped in the male gaze.  Shot with the over-the-top production values of a music video, their single kiss as a pairing is treated as a moment worthy of pornographic leering from the audience instead of a genuine dramatic beat within the context of the story.  It’s as if the salacious businessmen of the film’s marketing team had stepped into the director’s chair for a single shot, drowning out Cody and Kusama’s voices with a heap of studio notes on how best to sell the romantic exchange as a sexual commodity.  What’s even more alarming is the way Needy and Jennifer’s kiss is immediately followed by a moment of what’s often described as “gay panic.”  It’s possible to read Needy’s freaked-out reaction to her out of nowhere sexual encounter with Jennifer as an extension of her general horror with the changes brought on by her best friend’s body (and its corresponding body count), but by recoiling in fear from the brief exchange she pushes the film into participating in a harmful homophobic trope that persists in media at large.  The real shame of that stumbling block is that the queer desire shared between Needy and Jennifer is a legitimate facet of the script that does deserve onscreen exploration.  In the film Heavenly Creatures, the two young female protagonists’ budding sexual obsession with one another, which is notably not played for titillation, is also a means of exploring class issues and socio-economic envy.  By contrast, the homoerotic scene in Jennifer’s Body is played for pure audience arousal, with none of the thematic weight it easily could have carried.  It’s embarrassingly mishandled in a way that exemplifies the studio tinkering that muddled the film’s feminist themes in a myriad of ways, from conception to post-production marketing.

It shouldn’t be a surprise that Jennifer’s Body manages to subvert the expectation of major studio horror filmmaking with meaningful feminist themes.  Not only does a collaboration between Diablo Cody and Karyn Kusama already suggest the likelihood of that accomplishment, but the film also telegraphs its intent by borrowing its name from a Hole song and opening with the line, “Hell is a teenage girl.”  Still, it’s a miracle that a film this heavily subjected to major studio influence could extend its feminist worldview beyond the surface level power of a female monster violently destroying the men who ogle her.  The expected tropes of coming of age body horror, punishment for transgressive sexuality, and revenge for unwanted sexual advances are all incorporated into Cody’s screenplay, but the film still carves out its own thematic space in the horror landscape by focusing on the intense female friendship between its two leads.  As many boys as Jennifer kills in her quest to restore her energy and make her hair shiny again, none are ever as significant to the dramatic plot as her relationship with Needy, a long-term obsession that extends beyond romance into an entirely different, terrifying realm.  The bond between adolescent female friends drives just as much of the tension in Jennifer’s Body as the kills and the horrors of puberty.  That dynamic is not the flashiest or most immediately apparent aspect of Jennifer’s Body; it’s often overwhelmed by the demonic kills and leering at Megan Fox’s physique that would typically be expected of most major studio horrors in the film’s position.  It’s what makes the film unique as a feminist text, however, and its positioning as the heart of the film was entirely intentional on the part of Cody and Kusama. They knew what they were doing, even if the studio behind them did not.

-CC Chapman

While We’re Young (2015)

/ swampflix / 3 Comments

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threehalfstar

As I explained in my review for Mistress America, Noah Baumbach is remarkably talented at making me feel like shit while also enjoying a good, old fashioned nervous laugh. I ended up appreciating Mistress America a great deal more than I did Baumbach’s earlier release from this year, While We’re Young, but the pair did work together nicely as two sides of the same coin. In Mistress America, we’re swept away by & quickly grow disgusted with a pretentious free spirit who lives a frivolous life in the magical version of NYC that only exists on film. In While We’re Young, on the other hand, we’re similarly disgusted by a go-getter of a young documentarian who embodies every disdainful idea about what it means to be a hipster to an infuriating degree in an all too real NYC we wish didn’t exist in real life. Part of the reason While We’re Young‘s self-absorbed sociopath of a subject doesn’t excite the audience in the same way Mistress America‘s does is that he feels more like a carefully selected collection of quirks than a real person, never really evolving beyond much of a caricature, so your feelings towards him are much less complex. He is exceedingly fun to hate, though. Baumbach at least got that part right.

The sycophant in question is Jamie, a role Adam Driver plays like a bizarro world version of Joey Ramone where everything he does & says, right down to the basic motions of his limbs, are vile affectations worthy of vitriol (just look at the way he holds beer cans if you’re looking for something to angry up your blood). Jamie’s latest victims/”friends” are a middle aged couple played by Ben Stiller & Naomi Watts, who are attracted to the excitement of meeting younger versions of themselves in Jamie & his girlfriend Darby (Amanda Seyfried) because it allows them to escape a dull life where their contemporaries use peer pressure to convince them to do things like have children instead of younger-oriented fare like experimenting with drugs. In the compare/contrast portion of the movie, Jamie’s victims are portrayed as Gen-X squares who watch digital television & listen to CDs instead of enjoying the finer antiquated formats of vinyl records & VHS tapes. Despite how things may seem on the surface here, however, the true difference between the two couples is that the older set is a normal pair of human beings while the younger ones are a curated set of dishonest affectations.

While We’re Young is most alive when it aims for cringe comedy in the never-ending gauntlet of indignities that accompany a midlife crisis. Once Stiller & Watt’s older couple start dressing younger, wearing stupid hats (including indoors! at the dinner table! yuck!), tripping & puking at an phony shaman’s apartment, and failing miserably to look competent at hip-hop dance classes, the movie not only earns most of its genuine laughs, it also effectively depicts modern life in NYC to be a nightmarish hellscape. That’s not to say that Baumbach goes anywhere near the jugular here. If you’re looking for a full-on scathing takedown of the Brooklynite hipster, you’re much better off watching the Tim Heidecker vehicle The Comedy. The saddest moments in While We’re Young mostly amount to minor embarrassments & the distinct feeling of losing touch with old friends while chasing new ones. There may be a bitter remark here or there about The Baby Cult of new parents or rampant cellphone addiction or how the millennial generation are a collection of “entitled little brats”, but for the most part the film is well aware that it’s being an old curmudgeon in these moments. That’s not to say that there isn’t a good deal of venom in the portrayal of Adam Driver’s horrendous hipster abomination Jamie, who is at one point described with the phrase, “It’s like he once saw a sincere person & has been imitating them ever since.” The movie is ostensibly willing to let him off the hook for his transgressions, though. In the end what Jamie is up to doesn’t really matter, because he’s young & frivolous. It’s the emotional journey of the film’s middle aged characters that carry most of the film’s heart, which makes for a serviceable cringe comedy & lightly romantic indie drama depending on the scene in question. It’s nowhere near the forceful impact of the more pointed Mistress America, but While We’re Young is another success for Baumbach nonetheless.

-Brandon Ledet