Ambria Cassidy Karlins ENC1102 03/31/2014 Horror as a Window into Cultural Taboo, Attitudes, and History. From the classic America-made Texas Chainsaw Massacre that our parents sat down to into the seventies, to the Japanese horror hit Ju-On: The Curse, horror has become an important genre in film culture. Horror films and their contents have changed with the generations, a constant ebb and flow and reflections of the deep-seated fears and underlying attitudes still prevalent in global societies. American films have often been criticized for blatant misogynistic treatment of women and the sexualization if the violence they face. The numerous rehashing of horror films from other countries, Wee says, is an attempt to “establish an identity against a foreign other”. Despite …show more content…
This fear of technology and the dead are often mixed with a high regard for tradition and rituality. Films like Ringu, Shutter, and One Missed Call involve technology and the dead in one way or another, as do many other Japanese horror films. Often, spirits have the ability to effect tech, from computers to cameras to VHS tapes. This reflects an uneasiness and fear in Japanese culture with technology. It gives the dead an easy, almost unstoppable way of interacting and affecting the living from the beyond the grave, a message that not even modern technology will protect you. It’s often steeped in tradition and urban legend, as well. Japan has a rich history and multiple common religions, giving rise to many tales both old and new. Paranormal incidents and malicious spirits are rarely truly destroyed in J-horror, reflecting the enduring nature of this spirituality. Even urban legends that are associated with schools, when proved to be true, cannot be stopped. It ties in with the cultural belief that some things that cannot be stopped or explained, they simply
To begin with, some people would say they enjoy a horror movie that gets them scared out of their wits. They go see these movies once a month on average, for fun, each time choosing a newer sequel like “Final Destination” or “The evil Dead”. King says “When we pay our four or five bucks and seat ourselves at tenth-row center in a theater showing a horror movie we are daring the nightmare” (405). As a writer of best-sel...
Many films, and sometimes film genres, are dismissed as being part of the cinema of escapism. This assumes that in times of particular social or economic hardship (often on a national or international level), people go to movies for the sole purpose of “getting away from it all.” While some films may follow this overall trend, it is important to note that it cannot be a generalization made for all films. During the Weimar era in Germany, the nation was in the midst of a national struggle on many fronts. As a people, Germans attempted to deal with their past (the problems during World War I as well as the consequences of their loss) and move toward the future (finding a solution for their economic struggles and defining themselves culturally and socially). This period saw a resurgence of the horror genre, this time adapted to the new medium of film. However, the way horror was portrayed via film is the interesting part: it drew specifically on the struggles of the nation to instill horror. This is an exact reversal of the idea of cinematic escapism, since many Weimar era horror films used relatable struggles in order to both entertain and terrify (in this case, existing concurrently as well as dependently on each other). One of the clearest examples of this is through the film Nosferatu, a cinematic retelling of Bram Stoker’s novel Dracula directed by F.W. Murnau. The budding horror genre of the Weimar era, as exemplified by Nosferatu, succeeded because it drew parallels to the German people’s collective post-World War I mindset, including references to the terrible nature of the war itself and the fearful prospect of how to move forward.
Clover, Carol J. Men, Women, and Chainsaws: Gender in the Modern Horror Film. Princeton: Princeton Publishing, 1992.
Among New American Ghost Cinema, one can witness the re-emergence of an interesting sub-genre: the Found Footage Cinema. We can observe this new fascination in many modern horror films such as 2008’s Cloverfield, 2009's Paranormal Activity, and 2011's Apollo 18. Digging below the surface of a literal reading of some of these movies, one finds a genre that can be far more intelligent than what meets the public eye. For example, within Cloverfield, the screams and images of smoke heaving through the city of Manhattan hint at post-September 11th. To understand the growing popularity of Found Footage Cinema and why we discover these political undertones, this paper will examine The Blair Witch Project (1999, Myrick and Sanchez) in the context of theorists Robin Wood and Jürgen Habermas’ discussion on humankind’s senses of truth and what our society represses or oppresses. Both Habermas’ essay “The Public Sphere” and Wood’s “Introduction to the American Horror Film” touch on the inner workings of the public’s mind. With these essays and an analysis of these films, I will be able to propose theories working towards a mode of critical engagement with the success of The Blair Witch Project. It is then that we will connect it to the wider social and political jungle surrounding America as it stood on the edge of the Twenty First Century.
There has been a large variety of horror films produced throughout the last fifty years. People are always going to be frightened and scared by different types of horror films. But, what type of horror film scares more people, and were men or women more frightened by these horror films? Each one of the horror films had its own agenda to frighten its audience using several different methods of horror. Some of these methods were more so directed at the female audience than the male audience. Most horror movies show the female as being vulnerable, because in real life females are defenseless against monsters.
What then do we make of American horror movies? In the canon of horror pictures they almost always come second in respect to foreign horror movies and any American horror film that is considered to be artful is the one with the most aesthetic distance. Upscale slashers like Johnathan Demme's The Silence of the Lambs (1991) or David Fincher's Seven (1995) are both gruesome and bloody borrowing many of the same shock techniques as their lower budget counterparts (for example, Russell Mulchahy's Sevenish thriller Resurrection (1999)), both focus on the body and its violation, either through sexual means or violent means, and both feature villains who fit easily into Carol Clover's assessment as "distinctly male; his fury is unmistakably sexual in both roots and expression."
Modern day horror films are very different from the first horror films which date back to the late nineteenth century, but the goal of shocking the audience is still the same. Over the course of its existence, the horror industry has had to innovate new ways to keep its viewers on the edge of their seats. Horror films are frightening films created solely to ignite anxiety and panic within the viewers. Dread and alarm summon deep fears by captivating the audience with a shocking, terrifying, and unpredictable finale that leaves the viewer stunned. (Horror Films)
One could easily dismiss movies as superficial, unnecessarily violent spectacles, although such a viewpoint is distressingly pessimistic and myopic. In a given year, several films are released which have long-lasting effects on large numbers of individuals. These pictures speak
The Horror Movie in Late Modern Society’ that labelling films such as these as postmodern may be an overreach. He argues that the hybridity of the genre as seen in horror-comedies such as ‘The Cabin in the Woods’ and ‘Scream’ are nothing ‘new’ and that comedy has always played a prevalent role in the horror genre. He goes on to state that, “much of the comic fun to be had (in contemporary horror-comedies) derives from the excess of gory detail. The other aspect, in this case more a development characteristic of the 1990s than the 1980s, is the tendency to reflexively generate humour by openly appealing to a knowing audience’s familiarity with the genre conventions.” This view suggests that Tudor views the emergence of a more comedic element to horror movies as more of an evolutionary step in horror, than a deliberately postmodern outlook. He cements this as his view as he uses the example of ‘Scream’ and the films made in its wake (such as ‘Scary Movie’ (2000)), Tudor claims “It is films such as these that have so often attracted the designation ‘postmodern’, if only superficially, because of their studied self-consciousness and their use of pastiche.” (Tudor, p.107) Tudor’s view is that films such as these bear only surface-level post-modernism that the term is used too liberally and the films would be better suited towards the term parody than a post-modernism. Tudor argues that their “studied self-consciousness” disqualifies them from being labelled as postmodern, however it can be argued that parody and self-consciousness elements of these films are what make them postmodern at
Film scholar and gender theorist Linda Williams begins her article “Film Bodies: Genre, Gender and Excess,” with an anecdote about a dispute between herself and her son, regarding what is considered “gross,” (727) in films. It is this anecdote that invites her readers to understand the motivations and implications of films that fall under the category of “body” genre, namely, horror films, melodramas, (henceforth referred to as “weepies”) and pornography. Williams explains that, in regards to excess, the constant attempts at “determining where to draw the line,” (727) has inspired her and other theorists alike to question the inspirations, motivations, and implications of these “body genre” films. After her own research and consideration, Williams explains that she believes there is “value in thinking about the form, function, and system of seemingly gratuitous excesses in these three genres,” (728) and she will attempt to prove that these films are excessive on purpose, in order to inspire a collective physical effect on the audience that cannot be experienced when watching other genres.
Horror movies have been part of mainstream cinema since the early 1930s when films such as Dracula and Frankenstein were created. As the horror genre evolved, so did the stories in the films. Friday the 13th (Marcus Nipsel, 2009) is a very good example of this evolution. Even though it is a remake, Friday the 13th changed the way horror movies were seen by the audience. The ideas and theory behind this slasher sub-genre of horror films can be summed up in a book. Carol Clover, an American professor of film studies, wrote a book in 1992 entitled Men, Women, and Chainsaws: Gender in the Modern Horror Film in which she described the horror film genre. In a chapter entitled “Her Body, Himself”, Clover describes how weapons play a very important role in horror movies as well as explaining her Final Girl theory. Her book’s ideas changed not only academic notions but also popular beliefs on horror films. The 2009 remake of Friday the 13th implies that Carol Clover’s ideas about 80s slasher films, including male tormentors, the importance of weapons, and the Final Girl, have stayed the same through the years.
Horror films are designed to frighten the audience and engage them in their worst fears, while captivating and entertaining at the same time. Horror films often center on the darker side of life, on what is forbidden and strange. These films play with society’s fears, its nightmare’s and vulnerability, the terror of the unknown, the fear of death, the loss of identity, and the fear of sexuality. Horror films are generally set in spooky old mansions, fog-ridden areas, or dark locales with unknown human, supernatural or grotesque creatures lurking about. These creatures can range from vampires, madmen, devils, unfriendly ghosts, monsters, mad scientists, demons, zombies, evil spirits, satanic villains, the possessed, werewolves and freaks to the unseen and even the mere presence of evil.
An investigation into exploring the representation of women in horror films. With reference to Resident Evil Retribution 2012 and Halloween 1978
The transition in women’s roles in horror stories and the genre itself is a long and overdue process. Today society regards men and women more equal than ever before. The transition from Perrault to Flagg demonstrates that horror has evolved from a genre that portrays women as weak, and dutifully obedient to giving them positions of authority over men, who will cater to their commands, without supernatural powers.
The same pattern also applies to foreign horror. Foreign horror is "moody" and "atmospheric" while American horror is "cheap" and "exploitative." What many fail to notice is that both foreign and American horror use many of the same images and devices. In the distinct universe that is the horror film both the higher end pictures (in this case the foreign horror movies) find themselves amongst the so-called exploitative low-end (American horror). Frequently in film analysis it is, as Joan Hawkins writes, "overlooked or repressed...to the degree to which high culture trades on the same images, tropes, and themes which characterize low culture."