Saturday, February 18, 2012

Jeremy Lin's hopes and hoops


Jeremy Lin has said he struggles to play for God, not himself. -- PHOTO: REUTERS
Published on Feb 19, 2012



By David Brooks

Jeremy Lin is anomalous in all sorts of ways. He's a Harvard grad in the NBA, an Asian-American man in professional sports. But we shouldn't neglect the biggest anomaly. He's a religious person in professional sports.


We've become accustomed to the faith-driven athlete and coach, from Billy Sunday to Tim Tebow. But we shouldn't forget how problematic this is. The moral ethos of sport is in tension with the moral ethos of faith, whether Jewish, Christian or Muslim.


The moral universe of modern sport is oriented around victory and supremacy. The sports hero tries to perform great deeds in order to win glory and fame. It doesn't really matter whether he has good intentions. His job is to beat his opponents and avoid the oblivion that goes with defeat.


The modern sports hero is competitive and ambitious. (Let's say he's a man, though these traits apply to female athletes as well.) He is theatrical. He puts himself on display.


He is assertive, proud and intimidating. He makes himself the centre of attention when the game is on the line. His identity is built around his prowess. His achievement is measured by how much he can elicit the admiration of other people - the roar of the crowd and the respect of ESPN (Entertainment and Sports Programming Network).


His primary virtue is courage - the ability to withstand pain, remain calm under pressure and rise from nowhere to topple the greats.


This is what we go to sporting events to see. This sporting ethos pervades modern life and shapes how we think about business, academic and political competition.


But there's no use denying - though many do deny it - that this ethos violates the religious ethos on many levels. The religious ethos is about redemption, self-abnegation and surrender to God.


Ascent in the sports universe is a straight shot. You set your goal and you climb towards greatness. But ascent in the religious universe often proceeds by a series of inversions: You have to be willing to lose yourself in order to find yourself; to gain everything you have to be willing to give up everything; the last shall be first; it's not about you.


For many religious teachers, humility is the primary virtue. You achieve loftiness of spirit by performing the most menial services. (That's why shepherds are perpetually becoming kings in the Bible.) You achieve your identity through self- effacement.


You achieve strength by acknowledging your weaknesses. You lead most boldly when you consider yourself an instrument of a larger cause.


The most perceptive athletes have always tried to wrestle with this conflict. Sports history is littered with odd quotations from people who try to reconcile their love of sport with their religious creed - and fail.


Jeremy Lin has wrestled with this tension quite openly. In a 2010 interview with the website Patheos, he recalled: 'I wanted to do well for myself and my team. How can I possibly give that up and play selflessly for God?'


Lin says in that interview that he has learnt not to obsess about stats and championships. He continues: 'I'm not working hard and practising day in and day out so that I can please other people. My audience is God... The right way to play is not for others and not for myself, but for God. I still don't fully understand what that means; I struggle with these things every game, every day. I'm still learning to be selfless and submit myself to God and give up my game to Him.'


The odds are that Lin will never figure it out because the two moral universes are not reconcilable. Our best teacher on these matters is Joseph Soloveitchik, the great Jewish theologian. In his essays 'The Lonely Man of Faith' and 'Majesty and Humility', he argues that people have two natures. First, there is 'Adam the First', the part of us that creates, discovers, competes and is involved in building the world. Then, there is 'Adam the Second', the spiritual individual who is awed and humbled by the universe as a spectator and a worshipper.


Soloveitchik plays off the text that humans are products of God's breath and the dust of the earth, and these two natures have different moral qualities, which he calls the morality of majesty and the morality of humility. They exist in creative tension with each other and the religious person shuttles between them, feeling lonely and slightly out of place in both experiences.


Jeremy Lin is now living this creative contradiction. Much of the anger that arises when religion mixes with sport or with politics comes from people who want to deny that this contradiction exists and who want to live in a world in which there is only one morality, one set of qualities and where everything is easy, untragic and clean. Life and religion are more complicated than that.


New York Times

Significance of "40 days"

The Catechism of the Catholic Church says that during Lent's 40 days. "the Church unites herself each year to the mystery of Jesus in the desert" (No. 504)

How so?

In God's mysterious ways, it seems to me, biblical deserts can be places of trouble and temptation but a journey towards new notheless proceeds in them.

The account of Jesus' 40 desert days reminded the early Christians of the Exodus and the 40 years their Israelite ancestors wandered in the desert, tempted at times to worship idols.

In the end, though, God led the Israelites to the Promised Land and to new life.

As such, Jesus' public mission, marked at its start by desert encounters with Satan, proceeded towards the life-giving events of Easter.

After All The Feasting, Let's Eat Simply

By Anne Lim,

After feasting (from Christmas to CNY), we who have been so blessed must need now to give our bodies a rest! For the sake of our health, for the sake of our planet.

Research has shown that as adults, we do not need so much protein unless we return to hunting for our meat as our ancestors did. Excess protein consumption has also been linked to cancer and many degenerative diseases.

The food not only nourishes and gives us pleasure, it connects us with the Earth. We are fed by the produce of soil, water, air, all of which make up the larger environment, our greater community.

Before this food that we choose to eat reaches our table, it would have gone through processes which involve planting, harvesting, rearing, packaging, storage, transportation, etc. - all of which require energy as well as waste disposal.

Since we can get fresh fruits and vegetables of all kinds all year round, we do not have a clear sense of the value of nature's gifts to us.

If we truly value the connection we have with Mother Earth through these gifts, we would accept without hesitation our responsibility as caretakers of the Earth. WE would pray pray hard for the grace of gratitude each time we sit down to eat.

Are we willing to make a conscious choice to make a change in some of our eating habits and to give up some of the conveniences of life that we have become so attached to?

How about reducing the need for plastic and polystyrene disposables and switching to the good old tiffin carrier for takeaways?

With the approach of Lent, it would help us to rein in that appetite for rich foood. Let us then respond with a return to simplicity. The good news is that what is good for the planet is also good for our health.

So can we live simply so that others may simply live? Each day is a new day. To live more lightly, let's eat less meat, waste not, eat more fruit and vegetables and avoid or eat less processed foods.

Saturday, January 7, 2012

Time to tune out



Hooray! Companies are realising that 24/7 connectivity can cause employee burnout
Published on Jan 8, 2012
By Roger Cohen

London - Let's hear it for Volkswagen at the start of 2012. The German carmaker has responded to demands from its works council by agreeing to stop the e-mail server to its BlackBerry-using employees a half hour after their shift ends, restoring it only 30 minutes before work begins the next day.


The agreement for now affects only about 1,150 of Volkswagen's more than 190,000 workers in Germany, but it's a start in encouraging employees to switch off, curb the twitchy reflex to check e-mail every couple of minutes, and take a look at things - like family and the big wide world - without the distraction of a blinking red light.


Now I know we're all supposed to be grown-ups and switching off should be a simple enough decision, but the fact is that addictions to the BlackBerry and other hand-held devices are powerful, and nobody expects addicts to self-administer the right medicine without some help.


The Volkswagen decision reflects growing evidence of stress-related burnout tied to employees' inability to separate their working and private lives now that developed societies live in a 24/7 paroxysm of connection.


Employee burnout has become an issue in socially conscious Germany - the object of a Spiegel cover story following the resignation in September of a prominent Bundesliga soccer coach Ralf Rangnick of Schalke, who complained of exhaustion.


A Volkswagen spokesman in Wolfsburg told Bloomberg News that the company had to balance the benefits of round-the-clock access to staff with protecting their private lives.


Inside those German private lives, I'd wager, couples are experiencing the now near-universal irritation of finding conversations interrupted by a familiar glance towards the little screen, or conversations deadened by a state of near-permanent distraction from their immediate surroundings.


Device-related marital rows must now be running close to back-seat driving and how to raise children as the leading cause of domestic discord.


Connectivity aids productivity. It can also be counterproductive by generating that contemporary state of anxiety, in which focus on any activity is interrupted by the irresistible urge to check e-mail or text messages; whose absence can in turn provoke the compounded anxiety of feeling unloved or unwanted just because the inbox is empty for a nanosecond; whose onset can in turn induce the super-aggravated anxiety linked to low self-esteem and poor performance.


Inhabiting one place - that is, to be fully absorbed by and focused on one's surroundings rather than living in some diffuse cyberlocation composed of the different strands of a device-driven existence - is a fast-dwindling ability.


This, in turn, generates a paradox: People have never travelled as much but at the same time been less able to appreciate the difference between here and there.


To be permanently switched on is also to switch off to what takes time to be seen. A lot of good ideas, as well as some of life's deeper satisfactions, can get lost that way.


Companies are beginning to perceive these costs. Volkswagen is not alone in its move, which does not affect the senior management or employees' ability to make calls.


Mr Thierry Breton, the chief executive of Atos, the French information technology services giant, has said workers are wasting hours of their lives on internal messages at home and work. He plans to ban internal e-mail altogether from 2014.


A survey found Atos's 80,000 employees were receiving an average of 100 internal e-mail messages a day, of which only 15 per cent were useful.


Henkel, the manufacturer of Persil detergent, declared an e-mail 'amnesty' between Christmas and New Year, saying mail should be sent only in an emergency.


One interesting recent case of employee burn-out came at the top, with the stress-induced absence for a couple of months of Lloyds Bank chief executive Antonio Horta-Osorio. The Portuguese banker, who will return to work tomorrow, had been afflicted with what Lloyds chairman Win Bischoff called an 'inability to switch off'.


Inability to switch off (ITSO) is a modern curse.


Mr Horta-Osorio has said he made the decision after not sleeping for five days in late October and realising that there was, according to his doctor, such a thing as 'getting close to the end of your battery'. He has now been pronounced fit by the Lloyds board but has said he will change his work habits, presumably in ways that will lower ITSO risks.


I've just returned to work after a few days with my 90-year-old father in Scotland. He lives without any access to e-mail or hand-held devices.


It was interesting observing the effects of this vacuum on my teenage children, suddenly unable to centre their lives on their laptops (and the screen-lowering gesture that seems to accompany the entry of an adult).


They started to read voraciously. They were communicative. They got up earlier. To be fair, they also had a dad with them who was not device distracted.


It's the start of a new year, a time for resolutions. To each his own, but I know this: Nobody will ever lie on his or her deathbed and say: 'I should have kept my device on longer.'


New York Times

Tuesday, January 3, 2012

The joy of quiet by Pico Iyer

The joy of quiet
Published on Jan 3, 2012
Pico Iyer

ALMOST a year ago, I flew to Singapore to join the writer Malcolm Gladwell, the fashion designer Marc Ecko and the graphic designer Stefan Sagmeister in addressing a group of advertising people on 'Marketing to the Child of Tomorrow'. Soon after I arrived, the chief executive of the agency that had invited us took me aside. What he was most interested in, he began - I braced myself for mention of some next-generation stealth campaign - was stillness.A few months later, I read an interview with the perennially cutting-edge designer Philippe Starck. What allowed him to remain so consistently ahead of the curve? 'I never read any magazines or watch TV,' he said, perhaps a little hyperbolically. 'Nor do I go to cocktail parties, dinners or anything like that.' He lived outside conventional ideas, he implied, because 'I live alone mostly, in the middle of nowhere.'Around the same time, I noticed that those who part with US$2,285 (S$2,970) a night to stay in a cliff-top room at the Post Ranch Inn in Big Sur pay partly for the privilege of not having a TV set in their rooms; the future of travel, I'm reliably told, lies in 'black-hole resorts', which charge high prices precisely because you can't get online in their rooms. (Here is the cynical side of me speaking that these are probably those with money who can later brag about having had such unique getaway. To some, it is probably a change in pace or even going cold turkey by shutting out the very tools that made them feel connected. To disconnect to feel connected with oneself. This idea of going cold turkey is mentioned later when there are apparently Internet rescue camps in Korea to get inmates to untangle themselves from the World Wide Web. Though I suspect, that the majority are hooked on video games and with their concerned parents probably admitted them into such places to survive their real living hell of withdrawals from the virtual world)

Background story In barely one generation we've moved from exulting in the time-saving devices that have so expanded our lives to trying to get away from them - often in order to make more time.The more ways we have to connect, the more many of us seem desperate to unplug. Like teenagers, we appear to have gone from knowing nothing about the world to knowing too much all but overnight.Has it really come to this?In barely one generation we've moved from exulting in the time-saving devices that have so expanded our lives to trying to get away from them - often in order to make more time.

The more ways we have to connect, the more many of us seem desperate to unplug. Like teenagers, we appear to have gone from knowing nothing about the world to knowing too much all but overnight.Internet rescue camps in South Korea and China try to save kids addicted to the screen.Writer friends of mine pay good money to get the Freedom software that enables them to disable (for up to eight hours) the very Internet connections that seemed so emancipating not long ago. Even Intel (of all companies) experimented in 2007 with conferring four uninterrupted hours of quiet time every Tuesday morning on 300 engineers and managers. (The average office worker today, researchers have found, enjoys no more than three minutes at a time at his desk without interruption.) During this period the workers were not allowed to use the phone or send e-mail, but simply had the chance to clear their heads and to hear themselves think. A majority of Intel's trial group recommended that the policy be extended to others.The average American spends at least 81/2 hours a day in front of a screen, Nicholas Carr notes in his eye-opening book The Shallows, in part because the number of hours American adults spent online doubled between 2005 and 2009 (and the number of hours spent in front of a TV screen, often simultaneously, is also steadily increasing).The average American teenager sends or receives 75 text messages a day, though one girl in Sacramento managed to handle an average of 10,000 every 24 hours for a month. Since luxury, as any economist will tell you, is a function of scarcity, the children of tomorrow, I heard myself tell the marketers in Singapore, will crave nothing more than freedom, if only for a short while, from all the blinking machines, streaming videos and scrolling headlines that leave them feeling empty and too full all at once.The urgency of slowing down - to find the time and space to think - is nothing new, of course, and wiser souls have always reminded us that the more attention we pay to the moment, the less time and energy we have to place it in some larger context. 'Distraction is the only thing that consoles us for our miseries,' the French philosopher Blaise Pascal wrote in the 17th century, 'and yet it is itself the greatest of our miseries.' He also famously remarked that all of man's problems come from his inability to sit quietly in a room alone.When telegraphs and trains brought in the idea that convenience was more important than content - and speedier means could make up for unimproved ends - Henry David Thoreau reminded us that 'the man whose horse trots a mile in a minute does not carry the most important messages'. Even half a century ago, Marshall McLuhan, who came closer than most to seeing what was coming, warned: 'When things come at you very fast, naturally you lose touch with yourself.' Thomas Merton struck a chord with millions, by not just noting that 'Man was made for the highest activity, which is, in fact, his rest', but by also acting on it, and stepping out of the rat race and into a Cistercian cloister.Yet few of those voices can be heard these days, precisely because 'breaking news' is coming through (perpetually) on CNN and Debbie is just posting images of her summer vacation and the phone is ringing. We barely have enough time to see how little time we have (most web-pages, researchers find, are visited for 10 seconds or less). And the more that floods in on us (the Kardashians, Obamacare, Dancing With The Stars), the less of ourselves we have to give to every snippet. All we notice is that the distinctions that used to guide and steady us - between Sunday and Monday, public and private, here and there - are gone.We have more and more ways to communicate, as Thoreau noted, but less and less to say. Partly because we're so busy communicating. And - as he might also have said - we're rushing to meet so many deadlines we hardly register that what we need most are lifelines.So what to do? The central paradox of the machines that have made our lives so much brighter, quicker, longer and healthier is that they cannot teach us how to make the best use of them; the information revolution came without an instruction manual. All the data in the world cannot teach us how to sift through data; images don't show us how to process images. The only way to do justice to our onscreen lives is by summoning exactly the emotional and moral clarity that can't be found on any screen.Maybe that's why more and more people I know, even if they have no religious commitment, seem to be turning to yoga, or meditation, or taiji; these aren't New Age fads so much as ways to connect with what could be called the wisdom of old age. Two journalist friends of mine observe an 'Internet sabbath' every week, turning off their online connections from Friday night to Monday morning, so as to try to revive those ancient customs known as family meals and conversation. Finding myself at breakfast with a group of lawyers in Oxford four months ago, I noticed that all their talk was of sailing - or riding or bridge: anything that would allow them to get out of radio contact for a few hours.Other friends try to go on long walks every Sunday, or to 'forget' their cellphones at home. A series of tests in recent years has shown, Carr points out, that after spending time in quiet rural settings, subjects 'exhibit greater attentiveness, stronger memory and generally improved cognition. Their brains become both calmer and sharper'. More than that, empathy, as well as deep thought, depends (as neuroscientists like Antonio Damasio have found) on neural processes that are 'inherently slow'. The very ones our high-speed lives have little time for.In my own case, I turn to eccentric and often extreme measures to try to keep my sanity and ensure I have time to do nothing at all (which is the only time when I can see what I should be doing the rest of the time). I've yet to use a cellphone and I've never tweeted or entered Facebook. I try not to go online till my day's writing is finished, and I moved from Manhattan to rural Japan in part so I could more easily survive for long stretches entirely on foot, and every trip to the movies would be an event.None of this is a matter of principle or asceticism; it's just pure selfishness. Nothing makes me feel better - calmer, clearer and happier - than being in one place, absorbed in a book, a conversation, a piece of music. It's actually something deeper than mere happiness: it's joy, which the monk David Steindl-Rast describes as 'that kind of happiness that doesn't depend on what happens'.It's vital, of course, to stay in touch with the world, and to know what's going on; I took pains this past year to make separate trips to Jerusalem and Hyderabad and Oman and St Petersburg, to rural Arkansas and Thailand and the stricken nuclear plant in Fukushima and Dubai. But it's only by having some distance from the world that you can see it whole, and understand what you should be doing with it.For more than 20 years, therefore, I've been going several times a year - often for no longer than three days - to a Benedictine hermitage, 40 minutes down the road, as it happens, from the Post Ranch Inn. I don't attend services when I'm there, and I've never meditated, there or anywhere; I just take walks and read and lose myself in the stillness, recalling that it's only by stepping briefly away from my wife and bosses and friends that I'll have anything useful to bring to them. The last time I was in the hermitage, three months ago, I happened to pass, on the monastery road, a youngish-looking man with a three-year-old around his shoulders.'You're Pico, aren't you?' the man said, and introduced himself as Larry; we'd met, I gathered, 19 years before, when he'd been living in the cloister as an assistant to one of the monks.'What are you doing now?' I asked.'I work for MTV. Down in LA.'We smiled. No words were necessary.'I try to bring my kids here as often as I can,' he went on, as he looked out at the great blue expanse of the Pacific on one side of us, the high, brown hills of the Central Coast on the other. 'My oldest son' - he pointed at a seven-year-old running along the deserted, radiant mountain road in front of his mother - 'this is his third time.'The child of tomorrow, I realised, may actually be ahead of us, in terms of sensing not what's new, but what's essential.NEW YORK TIMES

Sunday, January 1, 2012

The God of Surprises - John 1:19-28

What woud you be expecting if you were told that you would be saved from bondage and oppression? A knight in shining armour? The US Navy Pacific Fleet?

It was not the case with Jesus for he arrived on Earth being born of a humbled handmaiden and devout carpenter. In fact, Isaiah said that there was nothing about him that would particularly attract us to him. As in Luke we read of Simeon and Anna who pronounced as moved by the Holy Spirit that the baby in front of them was the Saviour that they and the Jews have prayed and longed for many generations. However, for the Pharisees, they wanted signs and in fact many signs that the Saviour must demostrated before they were to believe. This unfortunately was echoed in John 1 "He was in the world but the world did not know him.

May I be able to see God's presence in as many things in this world ranging from the events I participate or witnessed; people I meet or read about, experiences that shape my heart and mind.

I pray that my father does see the workings of God in his life and the world and that the Church as imperfect as it is, is the body of Christ that exist purely on God's grace. In fact His grace covers over a multitude of sins. Yes, each and everyone of our sordid and sinful lives.

Tilda Swinton's motivation for acting

It strikes me that the Scottish actress is firmly grounded in traditional values that makes her stand out in the Hollywood crowd. She actually lives in Scotland and probably a place which is rural gathering that one of the more exciting topic of discussion is about the greenfly which we may know as aphids.

She is indeed unpretentious and many of the movies she has acted in are the independent types. Her talentes were recognised with a best supporting actress Academy Award in the 2008 "Michael Clayton". She lives with her artist husband and two children far from the papparazzi. Her attitude in coming over to Tinseltown is to adopt the mindset of a tourist. That means maybe to overlook the undercurrents of jealously, resentment and backstabbing and to enjoy the pleasures of this famed city of make-believe before returning to the comfortable surroundings of the Scottish glens.

She is indeed very intelligent. She studied literature at Cambridge where she wrote poems which explains her panchent for looking into the human condition. She seems to know what was her niche and decided that stage work was not for her which explains why she went into independent films where the studio hands were not so heavy on the interpretation and expression of scripts or plots. 'I slid sideways into the theatre, basically because of the company I was keeping,' she says, 'and a feeling of experimenting with friends who were really into theatre. I was totally undriven.'

She is indeed a actor of the first order who pursues the inner workings of the characters she plays:

"As a performer I like looking at the gaps between what people want to communicate and what they can communicate. I love good film-making that isn't just about really proficient writers of dialogue, who think that everybody's really articulate and everybody can hear each other really well. That doesn't feel true to me, actually. I mean, that's a fantastical universe"

Ah! We have all been there where after a conversation or even an argument, we wished we had said that witty line or knock-them-dead putdowns but all we could come up with was an inane remark like "Shut up" or just screwed up one's face at your distractors. It's certainly different in the movies where every word uttered gels so perfectly with the gestures and facial expresssions. I can't but help but think of Jack Nicholson's tour-de-force performance in the "You can't handle the truth" speech from "A Few Good Men."

I liked what she says that she is drawn to characters confronting these moments of crisis, when the trajectory of a life is radically altered. Such events as in life brings about profound changes in outlook and points of views. Such is the building blocks of great stories where the main characters have to deal with changes whether within or beyond him or her.

"She circles repeatedly back to the idea of all human behaviour as a kind of performance, an idea that the self-dramatising Mame might well espouse. What attracts her to acting is the mystery of what resides behind the masks people wear.'Starting to imagine or to notice how inscrutable we all are to one another, that's where my interest in wanting to be a performer came from,' she says. This seems ironic considering that actors are themselves putting on masks to portray their characters revealing one thing to someone esle but something else to another as mentioned in these lines "

'These surfaces and veils exist. We take off one for one person, and several for another. But there is always a difference between what you show to others and what you show to yourself in the mirror.' This is quite the insight into one's own pysche of what one wants to show to the world and what one really bares in front of the mirror.

This comment by the journalist certainly is what movie and in turn great story-telling is to allow the audience to catch a glimpse or even enter into the world and workings of characters who populate and enrich for better or worse the world we live in.
"The actor's challenge, and it is one that Swinton meets with a rare clarity and precision, is to explore this process of concealment and revelation. Meanwhile those in the audience, gazing into the mirror of art, can perhaps come a little closer to seeing themselves."

Actress from 'another planet' Published on Jan 2, 2012

New York - 'I live on another planet, fortunately, and we do things differently there,' Tilda Swinton says over tea and a slight case of the sniffles at the Bowery Hotel in the East Village. Somehow this does not seem a revelatory confession coming from this singular and singular-looking actress, who is promoting her latest movie, We Need To Talk About Kevin. It is an elliptical psychodrama about a mother, played by Swinton, whose son commits an atrocity that leaves her feeling alienated and complicit. She has racked up Golden Globe and Screen Actors Guild nominations for her role. The movie is not yet slated for release in Singapore, though.The actress naturally radiates a certain otherworldliness, as of a creature who has just been zapped to Earth from a distant galaxy and has not yet discovered how to manipulate the tools of ordinary human discourse. The effect derives from her androgynous beauty, of course: the luminous, almost translucent skin, the sleek planes of her face, the architectural sweep of David Bowie-blond hair and the twig-like frame. For when Swinton, 51, speaks, she becomes unmistakably human: funny, friendly, thoughtful, intelligent but unpretentious. Background story 'When I visit Hollywood, I come in and out like a tourist, and I am really happy to be a tourist' Scottish actress Tilda Swinton on HollywoodThe planet she refers to is not an actual one or even the busy world of Hollywood, but the place she literally lives. 'I live in a part of Scotland where people are more likely to talk about problems with greenfly' than news of the film world, she says, referring to an insect more commonly known elsewhere as the aphid.Despite her increasingly high profile as an actress with one of those coveted gold statuettes to her name - she took home a supporting actress Oscar for Michael Clayton in 2008 - she insists she inhabits the world of mainstream film only as an alien visitor. In Scotland, she lives with her twin children and her partner, the painter Sandro Kopp.'Aside from the odd skirmish, such as going to Cannes, Scotland is where I live year round. I have no other home,' she says. 'When I visit Hollywood, I come in and out like a tourist, and I am really happy to be a tourist.' Directed by Lynne Ramsay (Ratcatcher, 1999, Morvern Callar, 2002), We Need To Talk About Kevin exerts an unsettling, hallucinatory pull, in part because it relies more on imagery than language to draw us inside the spiralling thoughts of the central character. Odd though it may seem for a woman who speaks with such lucidity and fluidity, it was precisely the general absence of conventional dialogue that drew her to the role. 'For me that is grace,' she says of her character's dumbstruck confusion in the face of her irrevocably altered life. She adds: 'I am really interested in silence. In inarticulacy also, which isn't the same as silence. As a performer I like looking at the gaps between what people want to communicate and what they can communicate. I love good film-making that isn't just about really proficient writers of dialogue, who think that everybody's really articulate and everybody can hear each other really well. That doesn't feel true to me, actually. I mean, that's a fantastical universe.' The idea certainly resonates in Kevin, through which Swinton's character often wanders like a mute ghost. It also applies to Swinton's quietly charged performance in I Am Love (2009), in which she plays a Milanese wife whose insular world is shattered by the discovery of erotic love. Her character in that movie, a Russian in the alien world of Italian high society, is similarly withdrawn, living inside her head until a sensual awakening changes the pattern of her life. She says she is drawn to characters confronting these moments of crisis, when the trajectory of a life is radically altered. Swinton studied literature at Cambridge, where she wrote poetry. 'I slid sideways into the theatre, basically because of the company I was keeping,' she says, 'and a feeling of experimenting with friends who were really into theatre. I was totally undriven.'Early stage ventures, including a short stint with the Royal Shakespeare Company, convinced her that theatre 'wasn't the right trousers', as she idiomatically puts it. She slid on a new pair when she met the experimental film-maker Derek Jarman, forming an artistic collaboration that ended only with his death in 1994 from complications from Aids. They made films together - larger and smaller, scrappy and polished - although it was Swinton's role as the swashbuckling, gender-changing title character in Sally Potter's Orlando (1992), based on the Virginia Woolf novel, that brought her to international attention. 'The way I worked with Derek and Sally during those first nine years was really spoiling, really specific,' she remembers. 'And, I now realise, really rare. It put me up a gum tree. It didn't get me any closer to being a proper actor or involved with industrial cinema. It was where I learnt to work collectively and it's where I learnt what producing is and it's where I learnt at one remove the job of film-making. Those directors expected their team to all be film-makers. That's not an orthodox actor's training.' Her entry into industrial film-making came as haphazardly as her sideways tilt into an acting career. After her acclaimed performance in the independent movie The Deep End (2001), as the mother of a gay son she suspects has committed a murder, offers from film-makers from outside her family of collaborators started to come. But Swinton finds that there is a natural continuity between the two kinds of work. She says: 'The truth is, in 25 years I've made about only five or six true studio films, and to me all of them have been with experimental film-makers. It may be that David Fincher has $200 million or whatever to make a movie, but like the other directors I've worked with, he is always messing with the form and still working in a way that felt familiar to me.'She seems content to allow the flow of her career to unfold without conscious direction, caring primarily for the film-making company she keeps. She notes that friendships with both Luca Guadagnino, the director of I Am Love, and Ramsay, the Scottish director, preceded her collaborations with both. She and Guadagnino have hatched a plan to film a remake of Auntie Mame with Swinton in the title role. It is hard to picture Swinton, whose characters on screen often seem to be reverberating with repression, as the flamboyant celebrator of life in Patrick Dennis' novel. But she circles repeatedly back to the idea of all human behaviour as a kind of performance, an idea that the self-dramatising Mame might well espouse. What attracts her to acting is the mystery of what resides behind the masks people wear.'Starting to imagine or to notice how inscrutable we all are to one another, that's where my interest in wanting to be a performer came from,' she says. Referring to the central incident in We Need To Talk About Kevin, and perhaps to many another contemporary horror, she continues: 'People perpetrate atrocities and other people say, 'We didn't see it coming.' The idea that people actually wear themselves on their faces seems to me to be less real than what life actually is, which is a series of concealments and containments.'Warming to her theme, she continues: 'These surfaces and veils exist. We take off one for one person, and several for another. But there is always a difference between what you show to others and what you show to yourself in the mirror.'The actor's challenge, and it is one that Swinton meets with a rare clarity and precision, is to explore this process of concealment and revelation. Meanwhile those in the audience, gazing into the mirror of art, can perhaps come a little closer to seeing themselves. New York Times