The film’s last shot shows the new boy walking into the bush, the nails now worn as a necklace. He has not rejected the Christian object; he has recontextualized it as a bone or a stone. Thornton thus offers a third space beyond resistance or assimilation: syncretic indifference . The boy is not saved, nor damned. He is simply present. The final sound is not a hymn but the crackle of a campfire. The paper concludes that The New Boy proposes that true decolonization occurs when the colonizer’s symbols become meaningless artifacts, while the land’s sovereignty is reasserted through the child’s body as a living archive.
Sister Eileen is a unique colonial figure: a doubting missionary who has lost her own faith. She attempts to “save” the boy through baptism, but the water turns red (a striking practical effect). The paper argues that Eileen represents the liberal colonial fantasy—the belief that kindness can neutralize structural violence. Her failure is not villainy but tragedy. When she finally sees the boy’s levitation, she does not convert; she collapses. The film suggests that the settler psyche cannot integrate Indigenous metaphysics without self-annihilation. the new boy short film
Unlike conventional depictions of Indigenous assimilation (e.g., Rabbit-Proof Fence ), The New Boy refuses the binary of victimhood versus resilience. The protagonist, a nameless 9-year-old (Aswan Reid), arrives at a remote monastery run by a reclusive nun (Cate Blanchett) with a stolen crucifix already nailed to his hand. This opening image is the film’s thesis: the boy has already performed a failed crucifixion. Thornton posits that for the colonized child, the symbols of the oppressor are not internalized but weaponized as talismans . The film’s last shot shows the new boy