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horror

Posted on December 1, 2020

The Blood on Satan’s Claw – CFP for Special Issue #4

Call for Papers

**DEADLINE EXTENDED** TO FEBRUARY 15, 2021

THE BLOOD ON SATAN’S CLAW (1971)

Horror Homeroom’s special issue #4 – Spring 2021

Piers Haggard’s groundbreaking The Blood on Satan’s Claw was released on April 14, 1971. To celebrate its 50th anniversary, we will be running our fourth special issue on Blood on Satan’s Claw and its profound and persistent influence.

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Posted on November 27, 2020

Courses in Horror from Borderlines Open School

Guest Post

Borderlines Open School for Advanced Cross-Cultural Studies is offering some courses in the new year that will definitely be of interest to horror fans:

Why Lovecraft? Why Now?

(January 4–February 1, 2021)

Instructor: Rebekah Sheldon

https://borderlinesopenschool.org/courses/p/whylovecraft

In this course we will focus on the New Weird, a group of 21st-century authors who are rewriting Lovecraft’s oeuvre and taking his images in dramatically new directions.  
The Politics of Horror
(February 17–March 10, 2021)
Instructor: Bethany Doane
https://borderlinesopenschool.org/courses/p/horrorpolitics

In this course we will approach horror as an inherently (politically) ambiguous genre, situating its representational politics and ideological subtext alongside its aesthetic effects, and thereby complicating simple readings to think through a range of possible interpretations.  
For more information on Borderlines Open School for Advanced Cross-Cultural Studies, feel free to visit: https://borderlinesopenschool.org/.

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Posted on September 17, 2020

Is The Invisible Man What It Seems?

Guest Post

Based on the 1897 H. G. Wells novel, The Invisible Man (2020), written and directed by Leigh Whannell, involves a woman who believes she is being stalked by her now invisible wealthy ex-boyfriend following his suicide. However, things may not be as they seem in this modern tale of trauma and psychological terror.

On the surface the film’s synopsis sees Cecilia Kass (Elisabeth Moss) leave violent boyfriend Adrian Griffin (Oliver Jackson-Cohen) and subsequently suffer the traumatic after-effects of a violently abusive relationship. She goes to stay with childhood friend Detective James Lanier (Aldi Hodge) and his daughter Sydney (Storm Reid) to make a fresh start. But it does not end there: even after Adrian’s supposed suicide, Cecilia believes she is being hunted by an invisible Adrian, and she struggles to convince her friends and family of her unseen torment. After suffering further at the hands of the invisible man, Cecilia is eventually admitted to a mental hospital following her sister Emily’s (Harriet Dyer) murder in a restaurant; Cecilia claims she is being framed for the murder by the invisible man. She manages to escape the hospital after confronting her unseen attacker, but he takes the fight to her friend James’s house. After Cecilia shoots the invisible man, he is unveiled as Adrian’s lawyer brother, Tom (Michael Dorman), and Adrian is discovered imprisoned in his home. Not convinced it was Tom taunting her, Cecilia arrives to have dinner and ends up adopting the invisible suit herself and murdering Adrian, making it appear to be suicide. Cecilia is free at last.

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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 11, 2020

The Christian Worldview of Annabelle: Creation

Guest Post

At the start of Annabelle: Creation (David F. Sandberg, 2017), the Mullins family is introduced as a typical, Christian American family in the early 20th Century. They live happily together, play games together, and, most notably for the film’s plot, attend church together. Their faith forms the backbone of the movie’s backstory, as the parents, Samuel (Anthony LaPaglia) and Esther (Miranda Otto), pray to see Annabelle again after her untimely death, beginning the hauntings revolving around the Annabelle doll. Ultimately, the Mullins are not the focus of the film, however; rather, it is the two orphans, Linda (Lulu Wilson) and Janice (Talitha Eliana Bateman). In being shifted to the periphery, however, the Mullins become representative of the average person in the film’s setting—one who does not have plot armor to carry them through; instead, they are caught in the cosmic struggle between Good and Evil, God and Satan.

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