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Posted on September 3, 2020

The Evolution of Mental Illness’ Monstrosity in Horror Films

Guest Post

Horror cinema’s engagement with mental illness has evolved tremendously from the 20th to the 21st century. These periods of growth are in conjunction with the growing understanding and awareness of mental illnesses within the professional field of psychology, as well as the general population. The increased knowledge reinforces the concept that people with mental illness are not innately monstrous – something taken up in contemporary horror films.

In his essay in Monster Theory, Jeffrey Cohen explains that the purpose of a monster’s existence is to represent a fear rooted in the attitude and culture at the time of its creation or revival.[i] Fear of disease was captured with zombies; fear of immigration was represented by extra-terrestrials; fear of nuclear weapons created Godzilla; the list goes on.[ii] I propose that the fear of the unknown, the “other” or an alter ego to society’s normal state of being, is explored through mental illness – a disrupted state of being.

Unknowability creates a fascination that can be described through the idea of privacy. Psychoanalyst Josh Cohen, the author of The Private Life: Our Everyday Self in an Age of Intrusion, says that the “guiding principle of our culture might be formulated not so much as ‘I should know everything’ as ‘nothing should remain unknown to me.’ It’s not, in other words, a question of wanting to know so much as a fear of what might remain unknown, inaccessible, in the dark.”[iii] Mental illnesses, however, are not an easy concept for general audiences to wrap their brains around. Nevertheless, cinema provides an opportunity to explore mental illnesses visually – making the unknown known. “Nothing should remain unknown to me”; therefore, if it won’t reveal itself, the cinema will make it so.[iv] Mental illness has always produced fear, but how has cinema in the twentieth and twenty-first centuries represented this fear to capture the cultural temperament? How has this fear changed from one century to another? Read more

Posted on August 31, 2020

“Blood Opera”: A Celebration of Stretch Brock

Sara McCartney

Imagine a Final Girl. She’s probably a teenager, virginal, with a hint of androgyny in her haircut, her outfit, or her name. When theorist Carol Clover identified the trope of the Final Girl, she noticed these commonalities, but there was one who was a little bit different. Stretch Brock (Caroline Williams), Texas Chainsaw Massacre 2’s DJ heroine, is no teenager and no virgin. In his response to Clover, Jack Halberstam called her “the most virile, certainly the most heroic, and definitely the most triumphant final girl.”[i]

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Posted on August 26, 2020

Burnt Offerings: What’s in a Name?

Guest Post

While mostly overlooked now, the horror film Burnt Offerings, directed by Dan Curtis, won six awards in 1977, the year following its October release. The movie doesn’t rely on jump startles as much as on a pervasive mood of menace. Its pace is leisurely, fitting for its summertime setting, as it slowly builds to the real horror near the end. While it isn’t the best haunted house movie ever made, it embraces some sophisticated concepts that draw from religious tropes. The very title, borrowed from its eponymous 1973 novel by Robert Marasco, suggests as much. Making a burnt offering is, by definition, a religious act.

Needing a break from city life, the Rolf family moves to a very affordably-priced mansion available for rent during the summer. Parents Marian (Karen Black) and Ben (Oliver Reed), their son David (Lee Montgomery), and Ben’s aunt Elizabeth (played by irrepressible Bette Davis) try to settle in, but strange things start happening. Keeping in mind that The Shining was still four years away, the elements of the unstable father falling apart in isolation play throughout the background in anticipation of Jack Nicholson’s famous performance, as Ben questions his sanity. And Marian loves—really loves—the house. That’s the set-up, of course. Roz (Eileen Heckart) and Arnold Allardyce (Burgess Meredith), the apparently eccentric owners, move out in the summer so the house can repair itself. The renters must include someone who truly loves the house because, in perhaps the creepiest premise of the plot, the aged Allardyce mother never leaves it. The renters must take her food up to her, but will never see her.  Small price to pay for a summer away, right?

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man on beach watches man on water
Posted on August 22, 2020

Stranger by the Lake and Subtractive Spectatorship

Elizabeth Erwin

With its minimalistic storytelling and melancholy dissection of loneliness, Stranger by the Lake is a quiet film that sneaks up on you and wheedles its way into your psyche. I first watched Alain Guiraudie’s 2014 masterpiece at the beginning of quarantine and months later, it has yet to fully leave my subconscious. The story itself is a deceptively simple one. Franck (Pierre Deladonchamps), while frequenting a lake known to be a gay cruising site, befriends loner Henri (Patrick d’Assumçao) and falls in love with the murderous Michel (Christophe Paou). But this isn’t a film about plot. It’s a film about the horrific choices that can emerge from our extreme human need for connection.

Stranger by the Lake is marketed as an erotic film but that framing fails to celebrate how horror conventions, especially in relation to dread building, fuel the film’s atmosphere. Its deployment of Adam Lowenstein’s theory of “subtractive spectatorship,” in particular, is a fascinating reflection of how landscape can inform our readings of queer desire within the film. According to Lowenstein, “subtractive spectatorship” names “a desire to subtract or erase human beings from the landscape, to leave it empty,” and he adds that topographical camera shots of nature spur a desire in the audience to see the landscape depopulated. Lowenstein explored this paradigm in part through Mario Bava’s brilliant giallo Ecologia del delitto/A Bay of Blood (1971), and so the particular process of depopulation he described was the result of a killer systematically offing the human interlopers in clever and often aesthetically interesting ways. But that’s not the case in Stranger in the Lake. Read more

Posted on August 16, 2020

The Only Good Indians: The Bloody Marrow of Tradition

Guest Post

The Only Good Indians (2020), Stephen Graham Jones’s latest novel, often feels weighed down by a distant, but strong, tradition. For horror fans, there is a lot to like in its pages: haunted houses, breaching of cultural taboos, spectacular but rarely overdone gore, hybrid monsters, and an ever-present deniability of the supernatural. Many reviewers celebrate Jones’ style, citing his creation of likeable and realistically flawed characters as the novel’s main strength, with its horror coming in a close second. While these elements are certainly strong in The Only Good Indians, I found that the change in the novel’s structure after the first section to be the real strength of the novel. Presenting readers with a horror novel turned into hopeful allegory, Jones creates characters that battle with or ignore their indigenous traditions and identities only to have them caught, destroyed, and changed by those same traditions. By its conclusion, The Only Good Indians becomes less a tale of horror, grief, and trauma, and more one focused on acceptance and reconciliation of one’s sense of identity.

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