#HALLOWEEN: JACK-HO-MAGE

I tried.

#HALLOWEEN: MASQUERADE

 

“On Halloween, I made us ghosts

but when we slipped on our costumes,

we looked exactly the same.”

#HALLOWEEN: STRANGE CANDY

Strange Candy

by Robert McCammon

“Now this,” I said, “is a piece of strange candy.”

“Yeah, I’ve seen it,” Carol answered. “Jenny saw it too, and she said no way she was eating it. She put it right back in there. Said you could have it.” Carol smiled faintly, saying if you dare. A faint smile was about all she could muster this Halloween. It had been a tough year.

“Hm,” I replied, looking more closely at what I’d just taken from the bottom of the bag of treats. It was a small hand, five-fingered and ghostly-white. It sparkled, as if covered with small grains of sugar, but instead of being grainy it felt very smooth. “Weird,” I said. “Do we know where we got this from? A haunted house, maybe?”

“No idea.” Carol cuddled up next to me on the sofa. “I do know it’s not wrapped, so I wouldn’t let anybody eat it.”

“Beware the poisoned hand.” 

Read the rest.

#HALLOWEEN: TREE

"The wind outside nested in each tree, prowled the sidewalks in invisible treads like unseen cats...Anyone could see that the wind was a special wind this night, and the darkness took on a special feel because it was All Hallows' Eve. Everything seemed cut from soft black velvet or gold or orange velvet. Smoke panted up out of a thousand chimneys like the plumes of funeral parades. From kitchen windows drifted two pumpkin smells: gourds being cut, pies being baked."

#HALLOWEEN: RECOMMENDED VIEWING: CURSE OF THE BLAIR WITCH

 

As I explain (and later lament) in this semi-editorial from several years ago, The Blair Witch Project was a summer 2001 phenomenon following its release upon the unsuspecting world. With the Internet as we know it still in its infancy, the idea of pulling the wool over the eyes of its users was barely an idea. Fifty years prior, Orson Welles had gotten on the radio and insisted that aliens were landing and it was the end of everything as we knew it. Listeners fell for it. Twenty years ago, the BBC aired a program called Ghostwatch, in which a fiction narrative shot to look like live television convinced people that ghosts were not only real, but were soon coming for them. Viewers fell for it, one of whom would eventually commit suicide once he became convinced the ghost featured in the program was haunting his house.

From radio, to television, and now, to the Internet. 

The Blair Witch Project was the first to seize that opportunity to make a lot of people look like gullible jackasses. (I don’t blame people for falling for it – it was very genuine.)

While far less theatrical and dramatic, and far more subtle, The Blair Witch Project was not bolstered by a marketing campaign that highlighted the newbie filmmakers behind the camera and the casts of unknowns – no, the marketing campaign was in actuality a national search for the truth. The Blair Witch Project website was a genius hodgepodge of missing person fliers, tearful interviews with alleged family and friends, and creepy black and white photographs of the items recovered at a rather strange location in the woods where it was believed this three-person film crew had dispatched to investigate the legends of the so-called Blair Witch of Burkittsville, Maryland.

Then audiences found out they’d been duped. Lied to. Made “the fool.”

And they didn’t like that. Not at all.

While some decried the film’s use of imagination (what a concept!) instead of the kind of stupid CGI that same summer’s redux of The Haunting was shoving into people’s faces, there was a kind of unsettling revelation that a lot of people were slamming the film because they thought they were there to see a genuine snuff film; not, it turns out, a well-executed descent into horror and madness that, except for some cold nights and hunger pangs, did not place its cast into any immediate danger.

Following the strange and disturbing viewpoints of people upset that the footage of kids being systematically stalked, haunted, and killed by a witch wasn’t genuine, soon came the next stage of the hype machine: the backlash — people enthusiastically exclaiming their hate for the film simply because so many others were so into it. Such unrelated mind-boggling campaigns of spite still exist to day, but more vitriol has been hurled at The Blair Witch Project than any other film of which I’m aware. Tell someone a film is scary, and it's a natural reaction for that person to find ways and explain ways in which it is not. Tell someone you think something of questionable legitimacy might be true; that someone will explain why you're a fucking fool for ever falling for it. We're human beings and by our nature we're pompous, arrogant, and we think we know everything. And we like to think we're above and beyond something new that comes down the pike if too many people, news media, or pop-culture bon vivants tell us we should.

I am a massive and devoted fan of The Blair Witch Project, and no amount of spite-hate will ever make me feel differently. And the dozens of proclamations that allegedly bolstered the haters’ arguments for why the film was bad – “You don’t even SEE the witch!” – actually works against those shouting it. Essentially, those people are saying, “I have no imagination! I need to have everything spoon-fed to me!”

What dorks.

Granted, I at no point thought any of it was real, and not because I'm a genius, but because I was an avid reader of Fangoria Magazine. Yet that didn't diminish my enthusiasm for what I had just witnessed on-screen.

People are quick to point out that The Blair Witch Project wasn’t the first found-footage format film, and people threw out titles like Cannibal Holocaust, or Ghostwatch, or Man Bites Dog as examples. Some went back as far as 1922’s Häxan, for which the Blair Witch filmmakers named their production company.

And yeah, these people are right. The format had been around for years, decades, centuries. But The Blair Witch Project was the first cultural phenomenon in many ways. It was made by a bunch of first-timers with no actual script. Its cast and crew suffered the harsh elements of a Maryland winter just to get the thing on film. Famously, the crew was so broke during filming that, once the film was completed, they returned the camera equipment to Radio Shack for a full refund. And yet these broke filmmakers’ film, with its meager little budget, would go on to make back its budget three times. Wait, did I say three times? I meant THREE HUNDRED TIMES. It bested the previous record for most money made by an independent film – Halloween – and that record wasn’t for an independent horror film, but independent film in general. It inspired a wealth of imitators, all of whom would rip-off the infamous tagline. ("In October of 1994, three student filmmakers..."). It was a middle finger to studios making nonsense like The Haunting and The Mummy and other CGI extravaganzas that you didn’t need million-dollar special effects to put asses in seats. You needed ingenuity, passion, and a clever way to sell it all.

Having said all this, and as much as I love The Blair Witch Project, I love “Curse of the Blair Witch” that much more.

In the weeks leading up to The Blair Witch Project’s release, its filmmakers wrote and directed a television special that aired on the Sci-Fi Channel (back when it was still called, ya know, the Sci-Fi Channel). A companion piece to the feature film soon to terrify audiences to death, “Curse of the Blair Witch” was an extraordinarily well realized and well-written and even well-acted piece that surely would have been the last piece of convincing anyone skeptical about the coming film’s legitimacy would have needed to full-on believe it was all 100% true. Though peppered with scenes from The Blair Witch Project, “Curse of the Blair Witch” is largely as fake a “documentary” as they come – something that would have aired on The History Channel during the month of October, alongside their investigations into actual vampirism that occurred (and still occurs) in Romania, the Salem witch trials, or the origins of lycanthropy. Actors chosen to play doctors, historians, friends and family of the missing, accused murderers, news reporters, members of law enforcement, eye-witnesses, and the list goes on and on, all come together to paint a very convincing myth about the Blair Witch of Burkittsville. At no point does it feel fake, hammy, or over the top. At no point, since the documentary doesn’t offer up anything in-your-face fantastic or too ridiculous to believe, would you ever doubt its contents, if perhaps you’d stumbled upon it while channel surfing and were totally unaware of what this thing was called The Blair Witch Project. And this is the doc’s greatest strength. There’s no newly-created shaky footage of something creepy occurring before you. There’s nothing contained within purported to be actual anything of the witch. What we have are a collection of talking heads discussing myths and legends, history and hearsay collected from journals, newspaper articles, and everything else entrenched in the town of Burkittsville’s past. We have voice-over actors reading from testimonies and diaries, we have members of Burkittsville with tenuous ties to the conflict that are still made to feel important, and my favorite part, you’ve got one interviewee contradicting another participant’s claims – a typical opposing viewpoint taken out of real life.

 

So what the fuck does this have to do with Halloween? Well, let’s start with the witch aspect, which should be the most obvious. Witch iconography has been synonymous with Halloween for a very long time, and the town of Salem in Massachusetts has since embraced this association, going as far as hosting hordes and hordes of people who descend upon them every October for all kinds of witchy and ghoulish activities. Like a lot of other aspects of Halloween, much of its association was never part of its truest roots, but over time began to adopt certain other portions of history as its own, creating one big orange and black hybrid. (For instance, did you know that the idea of death had nothing to do with Halloween until the Catholic Church butted in and insisted people celebrate All Soul’s Day on November 2 as a way to cancel out the “evil” of the pagans who observed Halloween’s original traditions? Halloween’s sudden proximity to All Soul’s Day for the dead would be just one of many times in which something that had nothing to do with it suddenly became part of its traditions. For serious, yo – Wiki that.)

That the kids in the film go “missing” during the month of October, and that their footage contains them walking across a cemetery or dark foreboding woods where trees stand naked like sentries and the ground is blanketed with browning-over leaves certainly helps to add to the ambiance.

As I’ve explained before, when I think Halloween, I don’t think big cities of suburbia. I think small-town rural America – main streets, farm land, and isolated ramshackle houses in the middle of the woods…much like the one the kids stumble upon in the last ten minutes of the film. Burkittsville embodies much of that, from the beginning of the film in which the kids walk around interviewing townspeople, to the end, where they are stumbling around the woods and discovering a creepy abandoned house covered in children’s hand prints.

Most importantly, something has to feel like Halloween to me. I’ve seen films set on Halloween that don’t feel a goddamn thing like it, but I’ve also seen films, on their surface, not Halloween-related whatsoever, but which still become essential October viewing.

 “Curse of the Blair Witch” is definitely one of them.

#HALLOWEEN: THE SPIRIT OF THINGS

 "The Spirit of Things"

John Skipp 

 They were screaming downstairs, in Bob Wallach’s apartment. He couldn’t tell how many people Bob had down there with him. He couldn’t even tell how much of it was human screaming. He really didn’t want to know.

“Damn it all, I tried to warn him,” Wertzel hissed. It didn’t help. The floorboards thudded and death-twitched beneath his feet. Books and knickknacks threatened to tumble from their perches. Something snapped and shattered against a wall below: furniture, bone, he couldn’t be sure. A window exploded into tinkling shards. The stereo died in mid-song, groaning.

The screaming got louder, crazier. Wertzel swallowed painfully and white-knuckled the handgrip of his .45. Something, decidedly not human, shrieked. The screaming got worse, if that was possible.

Read the rest.

#HALLOWEEN: ORANGE & GOLD

“I suppose you think you know what autumn looks like...The trees go all red and blazing orange and gold, and wood fires burn at night so everything smells of crisp branches. The world rolls about delightedly in a heap of cider and candy and apples and pumpkins and cold stars rush by through wispy, ragged clouds, past a moon like a bony knee. You have, no doubt, experienced a Halloween or two..."

Source.

#HALLOWEEN: #PUMPKINFACERUM #GIVEAWAY #CONTEST (ENDS 10/22)

Just look at that bottle, filled with smooth aged rum, and tell me you don't want it. Of course you do. It's booze in a glass jack-o'-lantern, people. Who doesn't want that? Or ten of them? Well, here's your chance to win one for yourself. 

The End of Summer and PumpkinFace Rum are partnering for this very fun and sinfully easy contest. But first, appreciate the distillery who has bestowed upon us all our new yearly tradition.

The Story

The pumpkin is a symbol of celebration to people around the world. The origin of the pumpkin can be traced to North American seeds dating back to 7000 BC. The word pumpkin comes from the word "pepon", which is Greek for "large melon" and later changed by American colonists to "pumpkin". Colonists would often slice off the pumpkin top, remove the seeds, and fill it with cream, honey, eggs and spices. They cooked the pumpkin in hot ashes until blackened then enjoyed its contents. Pumpkin Face Rum honors the spirit of this tradition by filling the bottle with the finest ultra premium rum in the world. 

Continue the tradition and celebrate the pumpkin!

The Rum

We will be choosing TWO winners to claim their own jack-o-lantern filled with lovely delicious rum, and those two winners will have the option of picking which they will receive.

So how do you win one?

There are several ways, and they're all easy. Pick one and you're entered. Pick them all and increase your chances.

PumpkinFace Rum Giveaway

---

Boring Rules Stuff:
Contest is open to folks within the continental United States only; those who enter must be 21 or older. Those under 21 will be immediately disqualified (and we will be checking). 

Contest ends 11:59 p.m. on October 22. Winners will be contacted directly via e-mail, or their Twitter, Facebook, or Instagram accounts. 

#HALLOWEEN: OH, JESUS

I hope you ALL learned something here!

#HALLOWEEN: HALLOWEEN, 1909

HALLOWEEN 3: SEASON OF THE WITCH (1982)

There was once a time – somewhere after Michael Myers returned to the Halloween series with Halloween 4: er…The Return of Michael Myers, when Halloween 3: Season of the Witch was considered the black-sheep odd-ball entry. Once that titular boogeyman Shat his face back on (see what I did there?) for the first time since Halloween 2, Halloween 3 seemed like a strange temporary diversion on what was, at that time, a still-linear and expanding mythos. Yet, now that said series also contains both versions of Halloween 6 (neither of which are good, and both of which are confusing as hell), a proper sequel that saw the return of Laurie Strode and subsequently ignored Halloween 4-6, an entry in which Laurie Strode was unceremoniously killed off as if the character were never more than a trivial footnote, and then Rob Zombie’s very controversial misfiring entries, I think it’s safe to say that Halloween 3 is no longer the odd-ball entry.  And it’s certainly not the turkey that many series fans like to say it is. I admit that I used to think like that: Season of the Witch used to be a punch line. It was derided for chucking out what “worked” – meaning, a slowly over-saturating storyline about Michael Myers that soon achieved the heights of ridiculousness that producers John Carpenter and Debra Hill had feared and tried to avoid. To many people, it became synonymous with the expression “jumping the shark.” 

Halloween 3 was supposed to be the first of a new direction for the Halloween series: standalone entries released yearly or bi-yearly that celebrated and examined the October holiday in some way, none of which would be tied back to previous entries. Kind of a strange move, considering Halloween 2 already existed, and was a direct continuation of the first film – its very existence seemed to laugh in the face of that idea – but when the tiny Compass International Pictures releases your first film, and then suddenly, mega-studio Universal wants to fund the second – ya know, the folks that released Jaws – I could understand caving in on that original intention.

Halloween 3: Season of the Witch features no Michael Myers, no Dr. Loomis, no Laurie Strode. It does feature: Tom Atkins (rocking the mustache this time!), ruminations on old Celtic beliefs/traditions as they pertain to Halloween, an evil corporation, Stonehenge, booby-trapped bug-filled Halloween masks, and, fuck yeah, robots. Here’s the thing, though, and hold onto your butts: While Halloween 3 is nowhere near a better film than the groundbreaking original (ha ha; Lord, no), it does a far better job of incorporating the actual day of Halloween – and all the myths and iconography and history that come with it – directly into its storyline. We’re not just talking about some guy walking around in a mask on the day/night of Halloween and getting away with it because Halloween=masks. We’re talking about a revisitation of old-school Halloween; how it was celebrated and observed in lands foreign from our own; how the very idea of Halloween itself – one whose enduring popularity is credited to legions of children – is both the inspiration behind and the vehicle through which Halloween 3’s antagonist will carry forth his dastardly plan: essentially, to end the world as we know it. If you know the legends and lore of Halloween, you know (or should assume, anyway) that the Halloween of today is a sanitized and watered-down version of what it used to be. It is this embracing of genuine Halloween that makes Season of the Witch an entertaining watch, but it’s not the only aspect worth praising.

Halloween 3 also succeeds and exceeds because of everyone behind the camera. Carpenter’s involvement with this series diminished over time, producing/writing/directing the first film, writing and producing the second, and now only producing the third. This meant someone had to step up and take on the role of writing and directing what would be a radical departure for this newborn series. Things didn’t work out all that well with Rick Rosenthal, who directed Halloween 2, and was a person Carpenter et al. didn’t know personally, so this time the major creative roles were entrusted to Tommy Lee Wallace, who had been part of the filmmakers’ repertoire since nearly the beginning. Though a rearranged version of the original team that struck gold with Halloween, the major players were still there, injecting into the films their own DNA. Carpenter and Hill returned as producers; Dean Cundey as director of photography; Carpenter and Alan Howarth as composers.

Carpenter’s first three films (Assault on Precinct 13, Halloween, and The Fog) had by then established what a "John Carpenter film" was – how it looked, sounded, who appeared on-camera, and the story it was telling. This aesthetic carried over to the subsequent Halloween films where Carpenter opted to take on lesser roles, but still accounts for a large part of their success and their reputations that would slowly grow over time. Much like Halloween 2, Halloween 3 feels like a Carpenter film – from the collection of actors and actresses making return appearances (Tom Atkins, Nancy Loomis, and voice work by Tommy Lee Wallace and Jamie Lee Curtis) to the film’s score (which is probably Carpenter's all-time best next to The Fog), to the added benefit of being grandfathered into a series that Carpenter and co. had created. And this isn’t, in any way, to diminish what writer/director Tommy Lee Wallace (director of Stephen King's IT) brought to the film. He was the man behind the typewriter and behind the camera. His gonzo script (heavily rewriting one by Nigel Kneale) about ritual sacrifice, the apocalypse, a womanizing Tom Atkins, and mothafuckin’ robots works because of how cartoonish and insane the events become. When it gets to the point in the film where Tom Atkins is being strangled by a severed robot hand, or you see that one single pillar from Stonehenge has somehow been uprooted from England, shipped over to the U.S., and planted in the middle of a concrete factory (you DO know how fucking big those stones are, right?) you have to know by then whether you’re on board…or not.

I totally am.

The cast of professionals and not-so-professionals brought it and did what needed to be done. Atkins is Atkins, and we love Atkins. Dan O'Herlihy as the villainous Conal Cochran brings as much gravitas and legitimacy to his role as Donald Pleasence ever did. Cochran's monologue about the real origins of Halloween may not be as chilling and exciting as Dr. Loomis' rant about "the devil's eyes," but O'Herlihy's performance is just as steely-good.

And Stacy Nelkins looks pretty good in a towel. And nighty.

Is Halloween 3 as good a film as Carpenter’s original? We’ve already been over that, and the answer is still no. But is it better than most of the entries to come, up to and including Rob Zombie’s scientific experiments? Absolutely.

Still very much a family affair, Halloween 3: Season of the Witch belongs alongside its previous two entries. Though it ditches everything that came before in favor of something new, it still somehow feels like the proper third part of a Halloween trilogy.

To me, this Michael Myers-lacking, Loomis-less, Carpenter-lite entry will forever be more of a proper sequel than Halloween: Resurrection ever will.

#HALLOWEEN: HADDONFIELD HORROR

Source

#HALLOWEEN: IT BEGINS

"Autumn.

It's crispness, it's anticipation, it's melancholia, it's cool breezes replacing summer's heat.

It's long days in the field, a harvest festival when work's done, a cheering crowd in a football stadium, chrysanthemums punctuating a somber landscape.

It's Halloween high-jinx, pumpkins grinning toothy smiles, the crack of pecan pressed against pecan.

It's the first curls of woodsmoke, fresh blisters from pushing a rake.

It's crisp and fresh and mellow and snug, solemn and melancholy.

And it's very, very welcome." 

#HALLOWEEN: WELCOME BACK

October is here again. And around these parts, you know what that means: another 31 mini-homages to our favorite night of the year. Stick around with me this month and you'll get a healthy dose of the usual (Unsung Horrors, It Ain't That Bad), the not-so-usuals, a lovely contest to win some free booze (courtesy of the fine folks at PumpkinFace Rum), and lots more.

Also new to this year will be a somewhat more sentimental tone. Without realizing it, I patterned many posts around not just Halloween, but the fondness I have for it, and the nostalgia I can't help but associate with it. Things might come off a bit mushier than normal. You've been warned.

Welcome back, Happy Halloween, and enjoy.

 

Halloween from Musing Pictures on Vimeo.

UNSUNG HORRORS: THE AMERICAN NIGHTMARE

Every once in a while, a genuinely great horror movie—one that would rightfully be considered a classic, had it gotten more exposure and love at the box office—makes an appearance. It comes, no one notices, and it goes. But movies like this are important. They need to be treasured and remembered. If intelligent, original horror is supported, then that's what we'll begin to receive, in droves. We need to make these movies a part of the legendary genre we hold so dear. Because these are the unsung horrors. These are the movies that should have been successful, but were instead ignored. They should be rightfully praised for the freshness and intelligence and craft that they have contributed to our genre. 

So, better late than never, we’re going to celebrate them now… one at a time. 

Dir. Adam Simon
2000
IFC
United States

“I think there is something about the American Dream…the sort of Disney-esque dream, if you will, of the beautifully trimmed front lawn, the white-picket fence, Mom and Dad and their happy children, god-fearing and doing good whenever they can…that sort of expectation, and the flip-side of it – the kind of anger and the sense of outrage that comes from discovering that that's not the truth of the matter. I think that gives American horror films in some ways kind of an additional rage.”


Horror genre documentaries have become all the rage as of late. Whether they focus on one horror franchise (Crystal Lake Memories; The Psycho Legacy), or one particular sub-genre (Going to Pieces: The Rise and Fall of the Slasher Film), their aim is to break down and scrutinize this thing previously and often described as dark, threatening, unwarranted, unnecessary, and wrong. Horror, the least respected genre of all, is often misunderstood and condemned for the simple fact that sometimes a head gets cut off or a girl is fed to a lawnmower. A critic unwilling to shed his or her self-righteousness couldn’t sit down with a film like The Last House on the Left without dismissing it outright, labeling it pornographic and void of purpose.

This 2000 documentary from filmmaker Adam Simon (also responsible for the Bill Pullman head-scratcher Brain Dead), perhaps the first to openly discuss and celebrate a specific period of the horror genre (the 1960s/70s), might also be the first to let America’s most culturally significant filmmakers explain their thoughts and motivations behind their earlier work. The 1970s, perhaps the last truly celebrated decade of film, saw an uptick not just in quality storytelling, but also in anger, frustration, and sometimes hopelessness. Filmmakers like Frances Ford Coppola, William Friedkin, Sydney Lumet, and so many others ran rampant, free from the type of studio constraints that have today become commonplace. And this kind of independent mentality naturally found its way into the horror genre.

Kicking if off was George A. Romero with his antecedent Night of the Living Dead (1968), to be followed by Wes Craven’s The Last House on the Left (1972), Tobe Hooper’s The Texas Chain Saw Massacre (1974), David Cronenberg’s They Came From Within aka Shivers (1975), Romero's Night follow-up Dawn of the Dead (1978), and John Carpenter’s Halloween (1978). Supporting these filmmakers’ highlighted bodies of work are director John Landis (An American Werewolf in London), special effects maestro Tom Savini (Dawn of the Dead), and professional film historians/professors Tom Gunning, Carol J. Glover, and Adam Lowenstein.

Director Adam Simon has not only managed to gather together the modern age’s greatest horror minds for the definitive interview, but he’s also managed to create, hands down, the best examination of modern horror in existence. The previous horror documentaries earlier mentioned are all certainly well made in their own ways, and for the approaches that have been taken, they could certainly be viewed as definitive. But at the end of the day, they are just novelties – impressively expanded versions of IMDB trivia and Fangoria Magazine. Going to Pieces, for instance, is a hell of a lot of fun, and introduced me to films I hadn't previously seen, but beyond that, it doesn't have much to say – certainly not about our culture. It never feels “important” – it never makes the horror films we love feel like anything more than 90 minutes of titillation.

The American Nightmare lets its subjects do all the talking, in their own uncensored, unfiltered, and uncompromising voices. Their words will be tinged in anger, melancholy, and even disbelief. And you’ll know exactly what you’re getting into with the opening of the doc: A scary montage of the films being discussed, intermingled with real news footage of the Vietnam war – of chemical weapons, soldiers with completely brainwashed expressions, and presidents telling us the war is a worthy endeavor. But Vietnam is just one of the several issues discussed here, and whether the inspiring events be damnable (political assassinations, economic collapse) or commendable (the sexual revolution, economic rebirth), all have had their part to play in this collection of high horror cinema watermarks.

"I loved this idea of a revolution… It's a new society devouring the old, and just changing everything."

You all know this one – this story of a group of strangers barricaded inside a Pennsylvania farmhouse as they try to defend themselves from a growing army of the living dead. Since 1968, this concept has been appropriated literally hundreds of times for thousands of films, books, comics, video games, and now television shows – and they all owe it to one man. Shot and released during the height of America’s racial conflict, it had the gall, the audacity (read: the balls) to cast a black actor by the name of Duane Jones, not just prominently, and not just as the lead, but as the hero. And it has perhaps one of the most soul-crushing endings of all time.

Though Romero is quick to dismiss with great modesty anyone's commendation for him for having cast a black man as the lead in his seminal film by simply saying that Jones was the best actor they knew, filmmaker John Landis (interviewed here as a participant, not a subject) recalls having his mind blown at his young seventeen years of age, in awe that he was seeing a black hero on screen during one of the most turbulently racial times not seen since the Civil War. "I just went 'Wow!' because there's this black guy...and he's the lead. The movie was hitting me from all angles."

Complementing NOTLD's footage of lynch mobs assembling with their shotguns, and dogs on leashes barking furiously and pulling men across a field are Lowenstein's thoughts: "[As you watch NOTLD] you can’t not think of lynchings; you can’t not think of freedom marches in the south; you can’t not think of the Civil Rights struggle."

As for the why of it, Romero offers: “Obviously what’s happening in the world creeps into any work. It fits right in, because that’s where the idea comes from – where you get the idea in the first place.”

In a fit of awful irony, insofar as what the film would eventually go on to mean culturally, Romero somberly shares that after having completed the film, he threw it in the trunk, and he and his co-producer took a road trip to New York to try and sell it. On the way there, on the radio, they learned that Martin Luther King, Jr. had been assassinated.

“All of a sudden, you really don’t know – it certainly shatters your faith in what’s going on at the top. It really gives you a sense of fragility of things – not just your life, but the nation’s life.”

In the NOTLD sequel of sorts, Dawn of the Dead (also explored in the doc), the character of Fran peers down at a crowd of zombies and asks, "What the hell are they?"  But Romero has the answer this time: "Us. We know we're going to die, right? We're the living dead."

"It just seemed that there was nothing to be trusted in the establishment and everything to be trusted in yourself, and that was the context in which Last House was made." 

 

Likely the most infamous film in Wes Craven’s filmography, The Last House on the Left is an angry, disturbing, and at times vile reinterpretation of Ingmar Bergman’s The Virgin Spring. Two young girls on the way to a concert run afoul of three convicts, who proceed to kidnap them and drag them into the woods, where they are then tortured, raped, and unceremoniously killed. Thinking they are free and clear, the convicts, through complete dumb luck, end up at one of their victim's houses, and are then slaughtered one by one by the girl’s revenge-seeking parents. The attack waged against the unsuspecting killers by the dead girl's parents comes close to (and perhaps successfully achieves) a reversing of the protagonists and antagonists roles, presenting a set of parents so bloodthirsty for revenge against their daughter's monstrous killers that they become monsters themselves by film's end.

Craven further explains the film’s tie to Vietnam: "Those kids running down the road, just screaming, naked, after the napalm attack; that was kind of my coming of age to realizing that Americans weren't always the good guys, and that things that we could do could be horrendous and evil and dark and impossible to explain." Examining the film and the young man who had made it, he remarks that it was "made by a man who had a lot more rage than [he] ever realized."

Though the infamous tagline of Last House was the reiterated "it's only a movie..." Lowenstein shares, "What's going on here isn't only a movie. It has everything to do with Kent State, the Vietnam War – that this kind of pain isn't a sick isolated episode. It has everything to do with the world I live in."

This segment is likely the most powerful of the entire documentary, especially after the talking heads somberly recount the war, how they say if you were growing up during that time, you were a veteran of Vietnam whether you were directly involved in the war or not. Even after discussing the film’s inspiration in broad strokes, Craven adds one chilling detail: You will know why he chose to have Krugg execute Marie in such a particular way at the tail end of Last House’s horrific rape scene. It wasn’t just posturing, or what looked good on camera. Instead it was reactionary; it was a real anger transforming into a cinematic one.

Capping off the Vietnam segment of the documentary is a brief but mesmerizing interview with Tom Savini, and there’s really no recounting it. His words are extremely powerful and raw. His remembrance of the awful sights he experienced and captured (as a war photographer) are incredibly difficult to process, but deeply affecting. He explains that, as a child, he would go to see the vintage monster movies – Dracula, Frankenstein, The Wolf Man – and try to recreate them using his effects materials. And so in 1969, in the midst of Vietnam and mere feet away from dead bodies, and as a way to separate him from the reality of the conflict, he would instead study them, and concoct in his head what materials he would use to eventually recreate the piles of the dead around him.

As far as his eventual approach to special effects, he said, "If Vietnam did anything, it was: If it's going to be horrible, then it's going to be horrible the way I saw it. But you will never see it the way I saw it, which is [with] absolute fear; that if someone walks out of the jungle, he wants to kill you. He has a gun and he's going to try."

"My Wisconsin relatives told me about this guy [Ed Gein] that lived about twenty miles from them. [They told me stories of] these human-skin lampshades and I think maybe hearts in the refrigerator...but really the image I came away with, almost my entire life, was there was someone out there making lampshades out of people."

 

Perhaps kicking off the whole “kids in the middle of nowhere who run out of gas” plot device, Tobe Hooper’s Ed-Gein inspired film The Texas Chain Saw Massacre, though we wish were plucked from someone’s imagination, was instead plucked right out of real life. Borrowing elements of the Gein case, along with a personal anecdote in which a medical colleague of Hooper's once wore a cadaver's face to a Halloween party, scenes from Chain Saw of a van rolling up to an out-of-gas fueling station is meshed with real-life footage of the 1974 gas shortage that occurred in America – of gas station officials and police waving off the lines of cars stretching down the street that were hoping to fill their tanks. How something as innocuous as a lack of gasoline could throw society into such disarray and instability directly compares to these kids whose van runs low on gas and forces them to pull over, thus throwing them into the midst of a cannibalistic nightmare. Normal, middle-class, and pretty kids (and Franklin) soon cross paths with a den of cannibals, starving, out of work, and improvising simply to stay alive.

“I was really scared at that time, and I had to find a way to work that out,” Hooper explains. He goes on to add that his film contains “…the stuff in the darkness, in the shadows, and in particular, the stuff we don't open the door on. And those doors start cracking open a bit, because you're forcing them open with images that really blow into the nightmare zone."

And he's very correct. Chains Saw feels more like a nightmare than any of the other films. Its documentary approach gives it the appearance of a well-staged snuff film, where a "real" family of cannibal deviants pray on and decimate a group of kids one at a time. The film takes the elements borrowed from real life and combines it with the anecdote in the next paragraph, and what we end up with is not just a seminal film or the beginning of a still-going-strong franchise, but about the collision of social classes bathed in the blood of middle-class kids traipsing where they ought not be traipsing. Still relevant today due to the current economic climate, it's easy to forget that a lack of good, high-paying jobs affects everyone, from the well-to-do rich right down to the lower class cannibals who rob graveyards late at night and dwell somewhere within the bowels of Texas.

Hooper’s interview segment ends with him explaining, "Mothra didn't scare me. Godzilla didn't scare me. It's people I'm afraid of." Hearing this, following the genesis of The Texas Chain Saw Massacre – in which he was at a Montgomery Ward’s hardware department store and slowly being surrounded by more and more shoppers, finding himself standing directly in front of a rack of chainsaws…and realizing, if he really wanted to get out of there, he knew he’d found a way – becomes deeply unsettling. That “normal” people have thoughts like these is scary enough…but there are people out there who don’t have the mental capacity or the emotional barriers to make them realize that doing something like that would be wrong. So you take that, and then take away their job stability and their right to make a home for themselves, then disaster can happen. “It’s people I’m afraid of,” indeed.

"That seemed to be where we were then, in the '70s. It was a different decade, it was a different time. Beginnings of prosperity. Major crises seemed to be over, and everyone was just dancing away."

 

On the run from a chaotic and bloody Philadelphia, four individuals from different walks of life somehow come together, commandeer (steal) a chopper, and get the hell out of dodge as the city burns behind them. They soon find themselves at a shopping mall, originally only stopping to find fuel and regroup until they can come up with a plan. But the longer they rest there, the quicker they realize they're sitting on a potential bounty of every necessity, and every comfort and convenience, they could ever need or want: gourmet food, top-of-the-line electronics, the finest fashion and jewelry – even an arcade! With one member among them pregnant and all of them exhausted, it seems like the most obvious choice to make. The plan is simple: Bed down, fortify a living area, and then clean-house, ridding the mall of the walking dead threat and securing every entrance. But, what begins as simple survival soon devolves into a life of opulence, and when danger comes their way – in the form of both looters as well as zombies – they refuse to give it up.

I've been to one public and several private screenings of the original Dawn of the Dead, and without fail, every time our survivors fly over Monroeville Mall and say, "It's one of those shopping centers; one of those big indoor malls," it always gets a laugh. And that laugh signifies: "Well, no shit – of course it's a mall." What the people who react that way don't realize is that, yes, granted, malls are part of every day culture now and have been for decades, but they were a new phenomenon in the late 1970s. During this time, the reign of mom-and-pop shops and corner stores had begun their decline in popularity while huge corporations moved in and constructed gigantic monstrosities filled with every specialty store you could imagine. What we take for granted as always having been part of American culture was a newborn back during Romero's second zombie film, which many would argue is his masterpiece.

"My zombies have gotten a taste of McDonalds and the good things in life," Romero notes with a grin. "And they can't figure out why it's not happening anymore. They're just sort of lost souls."

The materialism and consumerism aspects of Dawn of the Dead have been discussed ad nauseum over the years, by Romero et al. as well as film critics and film fans. While The American Nightmare's discussion of it is brief, it is discussed perhaps with the most openness from Romero that I have seen yet.

He sums it up rather well:

"Domesticity is not what it's cracked up to be and having all that 'stuff' winds up meaning nothing. There's always that underlining realization of how synthetic this is. 'I have this and that'...without thinking much beyond that."

"There really was [a sexual revolution]. The '60s were unprecedented in terms of openness and experimentation, and it was always political. The sex that you were engaging in had strong political overtones... Sex had meaning beyond sex... beyond the physical realm."

  

A Dr. Frankensteinian scientist is out to prove that humanity has lost its instinct, and so he begins a series of experiments in which he purposely applies a parasite of sorts into willing living hosts in hopes that the afflicted will begin acting on impulse rather than their rationale. The test patients' sexuality is suddenly awakened with an animalistic fury, leaving them acting strictly on impulse. Soon a sex plague of sorts begins to spread and it threatens to tear down society as a whole. In continuing with the Frankenstein theme, the scientist's experiment is ironically and unfortunately a success.

It's strange to think that the sexual revolution of the '60s, which continued into the '70s, actually took place in this, our country. Founded on this artificial ideal about wanting to live free of oppression, and with the freedom to pursue our own religious beliefs, our country has been terrified of sex since we first set foot on this continent. Funny, since we use sex to sell every imaginable product, service, food, or anything else you can think of. Sex sells films, television shows, books, music, make-up, underarm deodorant, and yep, even kids' clothes. Further, it's perhaps not widely known that John F. Kennedy's win over Richard Nixon during the 1960 presidential election is attributed to the nation's first ever televised presidential debate, and the American people got their first mass glimpse of the handsome and distinguished Kennedy versus the sweaty Nixon. But when it comes to our own sex – something private, shared between two consenting adults, it suddenly becomes a dangerous and ugly thing. Homosexuality, sodomy, polygamy – these things are suddenly looked down on, preached against, and even outlawed.

Leave it to David Cronenberg to attack this hypocrisy head-on with his first wide-release film, They Came From Within, in which he turns sexuality into an inescapable tangible and intangible force:

I had a very disturbing dream last night. In this dream I found myself making love to a strange man. Only I'm having trouble you see, because he's old... and dying... and he smells bad, and I find him repulsive. But then he tells me that everything is erotic, that everything is sexual. You know what I mean? He tells me that even old flesh is erotic flesh. That disease is the love of two alien kinds of creatures for each other. That even dying is an act of eroticism. That talking is sexual. That breathing is sexual. That even to physically exist is sexual. And I believe him, and we make love beautifully. 

While showing real footage from feminist and political rallies, angered verbal prose on abortion rights, as well as scenes from Cronenberg's infamous "body horror" portions of his filmography (They Came From Within, Videodrome, Rabid, The Brood), Cronenberg explains, "Biology is a course destiny... From beginning to end, biology is destiny. But it's a very human thing to want to derail destiny. Therefore it's a very human thing for us to want to derail biology. And many of my characters are in the process of trying to derail biology in order to derail their destiny as well."

Perhaps most tellingly, Cronenberg states that his own personal goal for They Came From Within was not only to avoid filtering out his ambivalence about his belief system that inspired the film, but to let that guide its events. He states that he believes things can be both dangerous and wonderful at the same time, disgusting and beautiful at the same time. Therefore, it's only appropriate that the parasite in the film that spreads from host to host is both an aphrodisiac...and a venereal disease.

Cronenberg says, "I, on a very very basic level, am afraid of revolution. I don't want to have to experience that. And yet I recognize that there are times when those things are absolutely necessary, because there's no other way to change things."

"My father came up to me and said, 'Look, if you hear the [air raid] sirens, I want you to go down this museum building into the basement. And if you see a flash or something, cover yourself up.'"

 

Halloween night, 1963. The parents are away, the little brother's supposedly out trick-or-treating, and the big sister is sneaking a quickie with her even quicker boyfriend. Someone, you – the audience – sneaks alongside the house, in through the back door, grabs a knife from a drawer, climbs a set of stairs, slips on a clown mask, and stabs that big sister to death. You hurry back down the stairs and out the front door, when you're accosted by the big sister's parents. You, the audience, the killer, are a six-year-old boy. You've just murdered your own sister, and no one will ever know why.

Halloween has long been thought of as the ultimate morality tale. John Carpenter's second film, shot independently, went on to make back its budget nearly 150 times. It created a sub-genre, kick-started the idea of the movie maniac, and established all the rules that are still adhered to in films today. Fuck and die, drink/do drugs and die. If you're the virginal type who prefers schoolbooks and quiet nights to sexual escapades and reckless teen behavior, you might not only survive, but perhaps help put an end to a Halloween night of terror created by that masked man Michael Myers.

This segment of The American Nightmare, and the last film to be discussed, eschews cultural and societal discussion in favor of a psychological one. After all, in all the other films discussed previously, each had its own political inspiration for existing – each came about as a reaction to something awful occuring in our world. Therefore it's only appropriate that Halloween – the most innocent film in the bunch – does the heavy lifting of explaining the why. Why do we like to be scared? Why do we come for this? What can be derived from seeing the innocent (and not so innocent) torn apart, vivisected, their life ended with a thick blanket of red stuff?

"People often say a horror movie is a roller coaster ride," Professor Carol J. Glover questions, "but what is a roller coaster ride?"

Professor Tom Gunning might have the answer, equating an audience's entertainment by a horror film to a protective membrane – something we use to screen out the real horrors of the world. If we invest ourselves in terror on the silver screen, it helps us to deal with the actual terrors that await us on city streets, suburban backyards, or in our own homes.

This was never more relevant than during the 1950s, when our filmmakers were just kids, trying to eke out a life in this nasty world bequeathed to them by their parents. And ironically, they were more scared than the audiences whom they would soon terrify with their bodies of work – a direct result from a period of international unrest known as the Cold War.

"There was a sense that we weren't going to make it," Carpenter remembers."There was a sense that all of us were going to die in atomic war."

"Every fourth Friday – every Friday of the month – we heard the air raid sirens," Landis adds. "And we did drop drills. We were told 'face away from the glass.'"

"If the bomb falls in the center of Manhattan, here's complete devastation, here's partial devastation, and here was radiation poisoning," Romero recalls, using his hands to emphasize how glibly the different devastation zones were discussed back then. "I think we were somewhere in the partial devastation zone."

"I started asking my mother and father, 'Is the world going to come to an end?'" Hooper recalls. "I didn't know if death was going to fall from the skies at any time."

So, after all has been said and done, why horror films? Why present these terrible ideas and images to audiences? Why challenge them and scare them, especially in a world that needs no help in causing fear and helplessness?

"[Horror films are] boot camps for the psyche," says Craven. "It's strengthening [kids'] egos and strengthening their fortitude... That's something the parents never seem to think about... Even if [the films] are giving them nightmares, there's something there that's needed."