More Scenes from The Whitby Krampus Run 2018

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A further selection of images from The 2018 Whitby Krampus Run
organised by Elaine Edmunds and Louse Mitchell of Decadent Drawing 

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Folklore Thursday: Winter is Coming. Al Ridenour and the Krampus

Ho Ho Horror …Krampusnacht approaches and Folk Horror Revival were fortunate enough to catch up with Al Ridenour, Xmas-monster hunter extraordinaire the author of

The Krampus

And The Old, Dark Christmas
Roots and Rebirth of the Folkloric Devil

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Folk Horror Revival:  When did you first become aware of Krampus and what in particular about the tradition appealed to you?

Al Ridenour: In the mid-1980s, after putting in my undergrad years studying Germanic languages and literature, I ended up going to school in Berlin for a year.  Berlin is not in a region with a native Krampus culture but there’s some awareness of the figure. I remember suddenly around Christmas, encountering rows of postcard reproductions of this really lovely Edwardian-era lithograph of a devil’s head with lolling tongue.  I bought one without really knowing what it was, and it was up on my wall or fridge for years before I really realized what it was. I’d been aware at the time of Knecht Ruprecht, the sort of northern German cousin of the Austro-Bavarian Krampus, but hadn’t really gotten the story on this horned fellow. 

Around that same time, I was reading The Golden Bough and found myself particularly fascinated by descriptions of Perchten, another (closer) cousin to the Krampus, but had assumed this was an extinct rather than living tradition.    I hadn’t seen the word “Krampus” in Frazier’s writing because around 1890, the word was still gaining currency.  The Krampus postcards were just beginning to circulate, and it was these that helped popularize the word, myth, and created a sort of homogenous visual representation.  Before that, it was more diverse, loosely related clusters of very regional figures and traditions (like the Perchten) customs

In any case, my really getting into the tradition happened via a second encounter with these postcards around 2004, when digital reproductions began circulating online.   At that time, it all clicked, and I realized this was more than a bit of antique art –- that it was a tradition still being enacted by contemporary Austrians and Germans in stunning costumes.  I began pining over YouTube videos showing the live events, and eventually began planning a trip to partake in the fun myself.  My casual trip research as to the most traditional locations to visit became the basis for my book.

The appeal?  Well, they’re monsters!  Need I saw more? And as an artist and fabricator myself, the craft of the costumes really appealed to me.  There was also such a scarcity at the time of English information on the creature, that it also sparked my more scholastic, puzzle-solving side.   And reading up on the topic finally put that relatively useless degree in German to good use!

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FHR:  On the Folk Horror Revival Facebook group, a video post depicting Krampus and some crying kids, kicked off a kerfuffle with some folk even talking about the children developing Post Traumatic Stress Order as adults. Personally as a kid I loved being scared … monsters, ghosts, UFOs, horror films and comics, dinosaurs – I loved all that, the scarier the better.

What are your thoughts about the issue? Do you think things like the Krampus are too scary or potentially damaging to kids or do you think the wrapping in cotton wool of children is an overreaction?

AR: Well, I couldn’t agree more about a childhood — err, lifelong – passion for frightful s stuff.  It’s likely that this proclivity may be a bit stronger in boys, and more still in males who identify as horror fans, but the Krampus is also a creature of fantasy and fairy tale, of the imaginative faculty in general.  If you look at our culture’s media output, it’s pretty clear that there’s a universal, thriving market for imaginative extra-mundane tales.

Yes, kids undeniably sometimes cry when they encounter the Krampus, but I feel like I often have to offer a corrective to the view that the whole tradition is primarily about punishing or scaring kids.   People outside of Bavaria and Austria tend to miss its playful aspect, not see that it’s really more about play than punishment.  While the core myth is that of a punishing figure accompanying St. Nicholas on his annual visits to children’s homes, the practice of enacting this particular story, the private Hausbesuch (“home visit”) is rather uncommon these days.  The bulk of the Krampus activity in Europe is a public one, the Krampuslauf or Krampus run, which hardly pretends to be about the figure’s role as punisher.  Performers in the Krampus runs typically leave kids alone and instead chase or engage in mock battles young adults of their own age.

I devoted the concluding chapter of my book to this “cotton wool” approach to children in regards to Krampus culture.  In the era of trivializing “participation awards” in schools, the house-visits particularly give the child an opportunity to really achieve mastery over his own fear but also mastery of some small task – a performance. In the old days, the child would be called upon to recite for St. Nicholas bible versus or the like, but in more secular times, this is often just the performances of some memorized piece of music or poetry.   The whole family, aunts, uncles, grandparents, and even great-grandparents are assembled for this moment of truth where the child can shine, where he becomes a star. That such a drama would be staged in the home, with elaborate, expensive costumes, secret preparations and care to ensure success in every detail—all the trouble, work and love devoted to this child-centered production seems very touching to me.  If the goal were merely to scare a kid straight, there would be much simpler, brutish ways to do it. 

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FHR:  Are there any other aspects of folklore or indeed society and culture that also intrigue you?

AR: The word “liminal” seems to be a popular word to throw around in folklore studies, and also seems a pretty good catchall for answering this.  When I was a kid that concept would have been embodied by the monsters I adored transgressing the borders of the natural and supernatural.  Tten growing up in the punk rock era, the transgression of societal norms became attractive in another way.  In the 1990s, I was part of a national (American) group dedicated to this.  It was called the Cacophony Society and was a national network of art-provocateurs and urban explorers responsible for founding the Burning Man festival and serving as prototype for “Project Mayhem” in Chuck Palahniuk’s Fight Club.  It was started in San Francisco in the late 1980s, and I ran the Los Angeles lodge of the Society throughout the 1990s.   We engaged in a lot of pranks and hoaxes, things that would later go on to be called “flash mobs.” 

That interest in rather aggressively engaging the public in guerilla street theater ended up spawning an event called “Santacon,” namely, a drunken mob of costumed Santa Clauses that would take to the streets once a year.  I met Chuck Palahniuk, who was a member of the Portland Cacophony lodge at one of these when San Francisco, and Los Angeles members gathered with our comrades for a Santacon in that city. Sadly, I don’t remember much of the meeting as I was more than adequately soused for the occasion, though I do have vague recollections of police in tactical gear showing up to prevent out entrance to a local shopping center.   Santacon, like the Burning Man festival, went on to establish itself as an annual event outside of the Cacophony Society, and those of us who’d found it thrilling and challenging in the mid-1990s outgrew it.   Missing that chaotic annual revel (though not the heavy drinking),led me to start a Krampus run in Los Angeles. 

The funny thing is that impulse to occupy liminal spaces has caused me to double back to a more traditionalist mindset. Initially getting behind Santacon’s impulse to mock tradition I ended returning to the traditional via Krampus.  (Americans tend to think of the Krampus as a sort of “enemy” of St. Nick, Christmas, and all that is holy, but at home in Europe it’s associated with very traditionalist, religious culture, albeit more of a folk Catholicism than the top-down Vatican business.)

My embracing the traditionalism of the a figure like Krampus is not really that surprising though, given that even in the midst of my subversive Cacophony Society years, I still connected with very traditionalist thinkers like Carl Jung. Early on, I recognized my disposition as more romantic than classical.  I’ve always thrived on narratives where rational progressive thought collapses, and only the mythic offers hope.  That sort of unexplained, unexplainable liminal experience is something that’s always attracted me. Something like the Krampus tradition or Carnival are traditionalist ways to embrace the subversive, terrifying and absurd.

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FHR: You travelled quite extensively researching your book; are there any particular place or places, or experiences from these visits that have really stuck in your mind. If so, where and why?

AR: I wish I could have done more traveling for the book, but it’s not like I had a travel budget from the publisher.   I was able to make it to a handful of Krampus runs in Austria and Bavaria, but the bulk of my research was really done after the fact, following up on contacts I had made and through those visits, engaging others in the Krampus network via email and social networking.  Over the years there were a couple visits by my Austrian friends, where I got in more first-person interviews, and our Los Angeles Krampus group was also able to host the first costumed Europeans to run along with us in an American Krampus Run in 2014.

As far as memories, one that really struck me, and came to mind answering your question about children’s fears, was an incident I witnessed at a Krampuslauf in Munich.  I remember seeing this young, visibly trembling boy near the front of the crowd where the Krampuses were passing.  His parents were gently, but insistently nudging him forward toward an encounter.   Soon, I noticed, that it wasn’t just me, but others were all sort of breathlessly watching the boy deal with his fears.  Eventually he made it to the front of the crowd, and a costumed performer immediately took in the situation, crouched low and extended a claw.  By the time the boy stuck out his own hand to meet the monster’s, his parents were patting his back, and all the spectators were beaming — but none more than the kid himself!  We could all feel his pride, and it was really touching. And he went on to enjoy the other monsters, getting braver and braver with each encounter.  I felt kind of honored, like I’d secretly shared in an important milestone in this kid’s life.

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FHR: In your work as an artist on projects such as The Art of Bleeding, The Cacophony Society and The Museum of Mental Decay, there is a clear appreciation of the weird and grotesque. Could you tell us a little more about your art?

AR: I’ve talked a bit already about the Cacophony Society, but the Museum of Mental Decay was one of our Halloween events repeated over a few years. It was a sort of haunt or haunted house experience subversively interpreted – no readymade horrors from films, but stuff from a more dangerously surreal or dangerously real perspective – the latter, for instance represented by an installation with barely human urban panhandlers stationed in a sort of simulated back alley setting complete with stinking dumpster, all aggressively trying to sell visitors handfuls of human hair.  Another year, I constructed an immense walk-in womb installation covered in slippery amniotic goo.  I was covered in goo myself and trying to engage visitors with a giant man-sized fetus I’d constructed, encouraging them to hold the slimy thing or even spank it.  When they tried to escape, my assistant and I would try to lasso them with the 15-foot umbilical cord attached to the fetus.

On and off from 2004-2012, I directed The Art of Bleeding, a rather hard-to-define performance troupe of sorts offering live multi-media shows parodying first-aid and safety education. It was an uncomfortable mix of short original videos and animation I did, repurposed vintage health-and-safety films, puppets, costumed kiddy show characters, and nurses in fetishistic uniform. At the time I owned an ambulance that would also often be featured in the events, including one show about traffic safety staged in a parking lot filled with “crashed” cars (old junked cars I’d bought) with bloodied actors in each telling their accident stories. 

Over the last years, I’ve been sculpting and selling Krampus masks as well as costumes. My house is always a sort of evolving series of installations too, much of it with an increasingly folk horror vibe, including now a life-size sculpture of a sort of forest witch sculpted entirely from found woodland materials.

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FHR: I am assuming that horror films and possibly comics may have played a part in your childhood? Could you name a few of your favourite movies, books and artists or art-works for us please?

AR: I grew up on horror films, especially the old Universal pictures, which are more nostalgia now, but a couple I still I consider great films, like The Bride of Frankenstein, with all its visionary design, horror, pathos, and wall-to-wall music score.  I especially love it for its arch humor. Films that combine the morbid or grotesque and humor will always be near and dear to me– Rosemary’s Baby, The Tenant, The Loved One, The Abominable Dr. Phibes, Evil Dead II and Drag me to Hell, for instance.

My infatuation with Universal films encouraged a passion for Lon Chaney’s films, and silent films in general.  I love how they seem to emanate another, less substantial world. Guy Maddin’s art films are both wryly funny and evoke this silent world nicely.  His recent Forbidden Room is a truly phantasmagoric wonder!

I’m undeniably something of a Germanophile, and it’s possible that the German influence on those Universal pictures was part of it. 

in part because of the influence of Germany’s horror films of the silent era

 that trickled into those Universal pictures. Of all the silent German horror classics, Nosferatu was most formative.  The original, but also Herzog’s remake, are lifelong favorites. If you’ve not seen it, Herzog’s Heart of Glass is also a hauntingly dreamlike period piece, in which the actors all performed under hypnosis. I also love Scandinavian work like  (Häxen, Caligari, The Virgin Spring, The Juniper Tree, The Kingdom) and Eastern European/Russian films like Valerie and her Week of Wonders, Sweet Movie, W.R.: Mysteries of the Organism, and Viy (1967).  I worked in the film industry for ten years as an animator partly inspired by Jan Svankmajer’s stop-motion, and that of the Brothers Quay who emulate his style.

Peter Greenaway’s films seem to have something of the same painterly emphasis on formal compositions as the Quay’s, and he has that dry wit balancing all that sumptuous imagery. My taste in art has become a bit more curmudgeonly thanks to Greenaway, and I now feel a strong affinity for the northern Baroque he celebrates, particularly Flemish vanitas paintings, allegorical scenes, and of course Bosch and Bruegel. In my early incarnation with the Cacophony Society, I was more influenced by modern, transgressive art, particularly performance art, but not so much today.

I am not a big reader of fiction, though I have a strange and vociferous appetite for nonfiction about literary movements and authors, naturally the Gothic and Weird Fiction in particular. Flannery O’Connor is one exception, and I’ve read and re-read everything she’s written multiple times.

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FHR: What is next on the agenda? Are there any other books in the pipeline?

AR: Yes, absolutely! And very much within the FH wheelhouse.  I have not yet signed a contract, so probably should not mention specifics now, but within the year, I should have an announcement about a sort of survey book that I hope will interest the FH community.

As a sort of promotional adjunct to the book, and because it’s something I’ve always wanted to do, I’ve also embarked on a podcast in which I discuss topics somewhat related to the upcoming book as well as my The Krampus and the Old Dark Christmas.  It’s called “Bone and Sickle”.  The core of the show is me sharing my research on a topic — say, Walpurgis Night or cuckoos — in a very discursive talk mingled with a constant stream of sound clips and quoted passages from 19th and early 20th century texts read by my partner Rick Galiher, who plays my butler.  The whole is set in a very M.R. Jamesian study full of these old volumes, and there’s a certain uncomfortable tension between my “character” and the butler throughout. Thus far, I think it’s hitting all the marks FH fans would appreciate, though it’s been a lot of serious production work with original music and effects flowing throughout the entirety of the show.  I’m very excited about it and the book!

Check out the Saint, Devil, Sugar-Bread & Whip: Krampus and Nicholas edition of Bone and Sickle here – https://www.boneandsickle.com/2018/11/28/the-krampus-saint-devil-sugar-bread-and-whip/?fbclid=IwAR2NPB5OMZ69xz035pnzWmXlmxvKTiiaewB8z1CCbR2n2rqWf-FYUXZ5WWs

Al Ridenour:
A native of Pasadena, California, Al Ridenour holds BA’s in German and English literature, has worked as an author, journalist, animator, and artist, and has been a fixture in the West Coast underground art community since the mid-1990s. His Krampus research has taken him to the Austrian Alps and Munich, and brought him in contact with cultural anthropologists working in Salzburg and Vienna as well as dozens of members of contemporary European Krampus groups. In 2013, Ridenour co-founded Krampus Los Angeles, an organization that’s made the city ground zero for American Krampusmania. Ridenour has translated and produced the only English-language version of 19th-century Krampus play, written articles, and lectured on the topic at the international Goethe-Institut and elsewhere, and exhibited his Krampus suits at the University of Southern California’s Doheny Museum.

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If any  UK Revivalists are in the Whitby area on Saturday 5th December pop along to the Krampus Run – more details here – https://spark.adobe.com/page/SabqDn8I1AN4L/?fbclid=IwAR0x4QWgEg12aShz1seqaTmRZeBIvhQcIq7ygZ3F_QB7ArsC5g-xhx0_znY

And read Another great Krampus interview with Decadent Drawing here – https://folkhorrorrevival.com/2018/11/23/the-whitby-krampus-run-an-interview-with-elaine-edmunds-and-laurence-mitchell/ 
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Interview with Al Ridenour first published in the book  Folk Horror Revival: Field Studies
Available from ~ http://www.lulu.com/spotlight/andypaciorek

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FOLK HORROR REVIVAL AGAINST FASCISM

AF edit

Again to make it VERY VERY CLEAR Folk Horror Revival is against all bigotry and always has been.
It is clearly stated in our Facebook group rules and description  –

“No hate speech or bullying

Make sure everyone feels safe. Bullying of any kind isn’t allowed, and degrading comments about things such as race, religion, culture, sexual orientation, gender or identity will not be tolerated.”

We wanted Folk Horror Revival to be as apolitical as possible, but the recent threats made to a friend and associate of ours by Neo-Nazi Heathens has forced our hand to clearly and undoubtedly state that FOLK HORROR REVIVAL IS AGAINST FASCISM!!

Yet some folk have completely wrongly accused us or implied otherwise.
Our admins work extremely hard to keep posts from fascist factions out of the group and to refuse admittance to people of that ilk who request to join. They are sneaky bastards though and sometimes creep in as wolves in sheep’s clothing. As soon as we are aware they are gone in a cloud of dust.

Other folk without reading our group description or rules have misunderstood some posts. To clarify  – “The posting of Tribal, folk custom and / or other cultural items is allowed but not intended to be seen as ‘horror’ but is shared for inspirational and educational purposes. No offense is intended by the sharing of such material and respect should be accordingly granted in response.” We will discuss the matter with members who question the material. However if they do it in a hostile manner, they are also breaking group rules and that must be addressed. We will handle the issue but we will NOT tolerate being abused by anyone.

We reserve the right to censor and delete comments (even those we may agree with). That does not make us a Totalitarian regime, it is us making Our group a safe, pleasant place and not yet another internet battleground that the arrogant think they have a right to soil with their arguments. There are plenty other places to do that, Not FHR.
Any post that a person has issue with can be reported to Admins and we will deal with it. Don’t take matters into your own hands. This provokes fights and it is not what we want for our group.

It is Our group – Our Rules . Break them and your comments and in some cases your membership will be removed. We will not tolerate bullying to the Admins or other Members. If anyone has a problem with that, they are free and welcome to leave the group. We have blocked more people than many other groups will ever have joining them, so numbers matter little to us.

Our rules and stance are not up for debate – abide or leave, either through your own choice or ours.

I also want to push further the point about our stance  from my personal perspective.

I  – Andy Paciorek – am the creator of Folk Horror Revival – I am of mixed nationality. I am a mongrel, a nomad and as such Nationalism is abhorrent to me and therefore it is frankly very obvious that my creation, my project would not support that. Especially as my father was lucky to survive passing through Auschwitz and being interred in Belsen as a teenager prisoner before being forced into hard labour. He was lined up to be shot until last minute a Nazi said they needed more ditch diggers on the front line, where an SS officer pushed him into the mud and walked across the length of his back. So hardly likely my project would tolerate nazism.

I grew up  suffering racism – not ‘is this facebook post a bit appropriated’ racism but spat upon, punched in the face, hearing monkey noises, eggs thrown at windows at three in the morning and so forth racism!! So hardly likely my project would tolerate racism.

So anybody who accuses or implies that Folk Horror Revival has any sympathy towards nazis, neo-nazis, racism and any other bigotry is so far off the mark.
It is not only entirely incorrect to make those accusations or implications against us, it is actually very hurtful and harmful. so I hope this post is read and makes our stance and the truth of the matter very very clear!

AF edit

In Memoriam: Nicholas Roeg

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Folk Horror Revival would like to extend sincere condolences on the passing of master film maker Nicholas Roeg, who has died at the fruitful age of 90.

Although of all his films only perhaps Puffball (or The Devil’s Eyeball) based on a Fay Weldon novel is folk horror in a purer sense, some of his other work bears an aesthetic and atmosphere befitting of folk horror and touches on several related fields.

Here we will merely mention a handful of these.

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PERFORMANCE (1970)

This collaboration with Donald Cammell (Demon Seed. White of the Eye) follows a fugitive who hides up in the mansion of a reclusive rock star. Though not folk horror, the film touches on dark psychedelia, in the form of a hallucinogenic mushroom trip. A theme that was later expanded upon in movies by different directors such as Shrooms (Paddy Breathnach. 2007) and A Field in England (Ben Wheatley. 2013). As such it broached upon themes of Identity, which has been a concept of some horror movies such as Repulsion (Roman Polanski. 1975) and Symptoms (jose Hamon Larraz. 1974).

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WALKABOUT (1970)
Loosely based on the 1954 novel by James Vance Marshall, Walkabout clearly displays the Landscape and Isolation links of Scovell’s Folk Horror Chain. A haunting, beautiful yet at times brutal film, it follows a pair of schoolchildren as they are accompanied in the vast merciless wilderness of the Australian Outback following the bizarre suicide of their father.

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DON’T LOOK NOW (1973)

Perhaps Roeg’s masterpiece and also a masterpiece of British horror cinema, Don’t Look Now, based upon the short story by Daphne Du Maurier, is a difficult film to categorise. It may to some viewers appear rather slow, but it is not an action horror but a beguiling tale of grief, clairvoyance and murder. After the death of their child a couple visit Venice on a work trip, but their encounter with a pair of sisters, one of whom is psychic, occurring at a time when the city of canals is blighted by a serial killer.

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THE MAN WHO FELL TO EARTH (1976)

Based on the novel by Walter Tevis, The Man Who Fell to Earth tells the story of Thomas Jerome Newton, an extraterrestrial who comes to earth from a dying world. In a bid to save his drought -ridden world he patents numerous technologically advanced inventions to fund his rescue mission. This however, unsurprisingly, garners the attention of US governmental agencies whom begin to take a keen interest in Newton. Though ostensibly a science fiction or speculative fiction film, The Man Who Fell to Earth has certain features and elements that should be of interest to folk horror revivalists.

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PUFFBALL (2007)

Based on the Fay Weldon novel, Puffball was Roeg’s last feature film and the most purely folk horror of his output. Though not the most atmospheric or beautifully shot of his films, it is worth a watch for its tale of fertility magic and curses, and for its great cast. And again fungus  🍄
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Nicholas Roeg (1928 – 2018)

Folklore Thursday: Theatre of Dreams – Japanese Noh Masks

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Noh is an intimate form of Japanese traditional theatre that dates back to at least the 14th Century. Though generally light on props, Noh does however utilise masks to a large degree. As many Noh stories deal with supernatural themes, Kishin (demon) and Onryō (ghost) masks are prevalent.
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The Hannya mask above represents a woman who turned into a demon. It is a familiar mask to those who have seen Kaneto Shindo’s classic 1964 film Onibaba.
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This mask ^ is representative of Hashihime, a woman who fearing she had been abandoned by her lover drowned herself and became a jealous and dangerous spirit.
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Namanari is a creature midway between human and demon. Their corrupting element may be a desire for sexual revenge.
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Kitsune are trickster fox spirits that can transform into human form. Though in Japanese lore some foxes were sly goblin figures, others were the messangers of the Shinto spirit Inari.

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The Ushi-Oni or Gyūki are bovine like demons that although are sometimes said to attack people are represented as protective spirits at the Uwajima summer festival.
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Tengu are part bird-part human. They generally dwell in mountainous or forested regions where they may be considered protective spirits, but in some lore they are considered warlike beings.
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The name Daikijin literally translates as Great Devil God but they may be utilised at village ceremonies as protector spirits.

All images © Inoue Corporation
Click on a mask image above to purchase or visit Here to browse and buy other items available in the Noh mask collection.

 

Yule is coming. Folk Horror Revival official books and merchandise

indexAt FHR HQ we don’t like Christmas creeping into November either, but with time for postal delivery to be considered, here for your consideration are some alternative Xmas goodies available to buy for your boofriend or ghoulfriend or to spend your Chrimbo cash on.

Books –

Wyrd Harvest Press the publishing arm of Folk Horror Revival has over a dozen titles available featuring contributions by talents such as Susan Cooper, Ronald Hutton, Shirley Collins, Robin Hardy, Philip Pullman, Kim Newman, Reece Shearsmith and many more

– visit here for more details

All sales profits from Wyrd Harvest Press / Folk Horror Revival after manufacturing and distribution costs are donated seasonally to The Wildlife Trusts.

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Classic white on black Folk Horror Revival t-shirt from Hare & Tabor

£15 + Shipping

https://www.hareandtabor.co.uk/store/p78/Folk_Horror_Revival.html

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There are some sizes left of different FHR limited edition shirts and some Tote bags  – Message Kt on  Facebook or email Kt at folkhorrorrevival@gmail.com  for details

T-shirts  –

~Silver on Antique Cherry Red ~ Rose Gold on Forest Green ~ Silver on Blackberry ~ Witch  Cults – Fire colours on Black~

£10 + £6.00 shipping UK
$12.98 for the shirt, $7.71 for 5-7 working days delivery or $13.31 tracked and signed for 5-7 working days delivery. USA

Tote bags – £6 + £4 shipping UK.

made by Tyrant Design & Print

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Also Available ~  Folk Horror Revival drinking vessels from Midnight Mugs

To purchase these fine cups ~
Contact Steve via the Midnight Mugs Facebook Group

or email at stevie7771@hotmail.co.uk

or buy direct from E-bay by clicking on image of selected mug style below.

£8 each + postage & packaging per item for White mugs.

£9 each + postage & packaging per item for Black mugs.

Postage and Packaging –  £4.00 for up to 4 mugs in UK.
Check with Steve for overseas and quantity shipping costs.

Click on image to select mug style on Ebay –

classic white

classic black

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FHR AF

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In addition to this sartorial wonder, you can find a veritable cornucopia of gifts and other needful things on our Redbubble page. They come in white on black or, surprisingly, black on white.

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Note: Folk Horror Revival is non-profit. After manufacturing and distribution costs all sales profits from T-shirts, tote bags, mugs and Redbubble items go towards funding Folk Horror Revival events and projects.
All sales profits from books after manufacture and distribution costs are donated to charity at seasonal intervals.

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The Human Chimaera: A Sideshow Oddysey

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A number of years ago, I ran away with the Show Folk. Literally I did, getting a taster initially in North Wales I then joined a traveling carnival as it traversed across Asia. It was a strange time that influenced and inspired a fair portion of my later art and writing. But it was not the first time my mind turned to dark carnivalia. I never liked rollercoasters or other rides, never found clowns funny (or frightening) but something about circuses and carnivals especially the sideshows enchanted me.

When I was very young, I received as a present the book Horrors: A History of Horror Movies by Tom Hutchinson and Roy Pickard. Along with Monsters and Vampires by Alan Frank and Usborne’s Mysteries of the Unknown: Monsters, Ghosts and UFOs these books were my childhood bibles. On page 111 of Horrors though was a photograph that beguiled me. It was a still from Tod Browning’s 1932 classic movie Freaks. Upon reading underneath it, I was informed that the people in the photograph looked in reality as they appeared. I then visited a sideshow tent at I cannot remember where on some childhood daytrip, but although for the money only saw some photographs, some flea-bitten anomalous taxidermy and a few indistinct things floating in dirty jam-jars, I felt a weird sense of homecoming or something.. Upon getting my first ever book token as a gift I then purchased The World’s Most Fantastic Freaks by Mike Parker.My curiosity was stirred further but so also was my compassion – these were not monsters but people, intriguing exceptional people.

In years to come I read more books, watched documentaries and movies that featured real life people with teratological features or other profound physical differences. Films such as the afore-mentioned Freaks, but also The Mutations, The Sentinel, Chained For Life, The Other, even the Time Bandits. No matter how brief the appearance was, it intrigued me. Some of the films and books displayed compassion whilst others were perhaps more exploitative. Freaks and geeks captivated me. One night in a student bar, The Enigma, a man tattooed head to foot like a jigsaw puzzle, who was a former member of The Jim Rose Circus Sideshow whom I’d seen perform at a theatre the night before and who also starred in the X Files carnivalia episode Humbug,  asked whether he could sit at our table. I was thrilled at that happen-chance

Later in life after my own days on the midway and having viewed the great Channel 4 tv show Cast Offs and the amazing HBO serial Carnivale, my mind turned again to something I had mulled over for years – writing and illustrating my own book about these very special people. With the encouragement of actor Mat Fraser, author Karl Shuker, artist Madame Talbot and John Robinson the ringleader of Sideshow World, all my years of admittedly voyeuristic curiosity took form in the pages of The Human Chimaera: Sideshow Prodigies and Other Exceptional People. It to date was my most difficult book to create, I wanted to show empathy and compassion but no condescension in my words, yet I wanted to render their portrait with regard to the fantastic nature of their stage names or curious features of their lives. In my own, apparently ‘dark’ style I wanted to pay tribute to the sideshow banners that intrigue and captivate but yet stay true to the subjects’ actual likenesses. I think / hope I got the balance right.

~ Andy Paciorek

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Image may contain: 2 peopleContaining over 100 original pen & ink portraits alongside biographic text, The Human Chimaera is an indispensable guide to the greatest stars of the circus sideshows and dime museums.
Includes a foreword by John Robinson of Sideshow World.

Available now in a choice of three cover formats from ~ http://www.blurb.co.uk/b/5567832-the-human-chimaera

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Folklore Thursday: Earth Movers – The Foawr

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Foawr Also known as: Stone-Throwing Giants, Fooar.
Upheavals in and on the earth that led to the creation of many immense and intriguing land formations and features were often accredited to the actions of Giants.
Many Giants in Britain and Ireland displayed a propensity for throwing stones, yet the Manx Foawr were absolutely notorious for heaving boulders around. They would throw rocks at humans, at ships, at each other and they would throw rocks just for the sake of throwing rocks. It seems however that the males of the species were more inclined towards trouble-making and stone-lobbing than the females. The masculine Foawr were despised by human farmers, not only for their rock-hurling but also for their other habit of ravishing cattle. It has been considered that the Foawr may be of the same lineage as the Celtic demonic race the Fomorii and some at least were said to be the children of the haggard storm-goddess, the Cailleach Bheur.

Text and image © Andy Paciorek
abridged and amended from the book
Strange Lands: A Field Guide to the Celtic Otherworld
View Strange Lands by Andrew L. Paciorek

Arcadia Review and Interview

Arcadia, Directed by Paul Wright – Review by John Pilgrim

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If you could understand. You would take my hand.
And I would spread so far, just like Arcadia.
{Psychic TV}

 

Arcadia, an idyllic image of life in the countryside, a pastoral paradise and the home of Pan, the half-goat, half-man god of Greek mythology who revels in rustic music and the company of wood nymphs.

 

The film Arcadia which, following its cinematic release, is now available in a splendid DVD package from the British Film Institute, is both consonant and dissonant with such associations as it transports the viewer into a strange world of forgotten customs, folk rituals and hidden practices from the last hundred years of British history.  For while many of the bucolic images are indeed delightful, a number of the scenes in this remarkable film surface darker currents and traditions in Albion’s recent past.

 

The publicity for Arcadia proudly promotes the film as offering ‘a visceral sensory journey through the seasons, exploring the beauty, magic and madness of our changing relationship with both the land and each other’.  This is an apt précis and Arcadia’s viscerality is indeed undeniable, with joyful scenes of dancing and naked pastoral celebration contrasting starkly with disturbing footage of fox hunting and other blood sports. Also central to the film’s sensory impact is a powerful score by Adrian Utley (Portishead) and Will Gregory (Goldfrapp) which provides dynamism and coherence to the myriad of images that are skillfully woven together by Paul Wright. Arcadia is by various turns naturalistic, dream-like and the stuff of nightmares.  Snippets of odd dialogue and disturbing images punctuate the film, disrupting the stream of cinematic consciousness, prompting the viewer to reflect on how our environment and peculiar traditions have come to shape our everyday reality in today’s Britain.

 

While focusing primarily on scenes of a pastoral nature – many of which are quite extraordinary – the film progresses on to depict British life in more contemporary urban settings. The contrast is marked and may jar for some, the viewer is implicitly challenged to reflect on whether the less desirable aspects of British rural life continue to the present day, simply manifesting themselves in new guises.

 

There is much in Arcadia that will intrigue those who are fascinated by the folk horror genre and open to exploring neighbouring cultural fields. Arcadia offers the opportunity to re-visit and reflect on Albion’s peculiar traditions. FHR was fortunate to have opportunity to pose a couple of questions to Paul Wright, Director, and to Adam Scovell, film-maker and author of Folk Horror: Hours Dreadful and Things Strange, who worked on the archive research.

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FHR: Arcadia unearths a myriad of forgotten customs, delights and horrors from the celluloid history of the British countryside. Which of these made the greatest impression on you? And what do you hope viewers might learn or reflect on, particularly in the social context in which we now find ourselves?

 

PW: Rather than merely showing the chocolate box version of the countryside that is often seen, I was a lot more interested in exploring the more unusual, hidden or forgotten versions of the land. The contrasts of darkness and light, beautiful and horrific, picturesque and the disturbing, along with feeling that different truths were emerging, like ghosts from the past, was integral to the film from the start. On a personal level it was this stranger footage I connected most with.

 

Watching some of the folk customs especially was something of a breakthrough as a lot of the material had this wild, complex energy of being both extremely appealing yet terrifying at the same time. Seeing parallels between some of these rituals and more modern day equivalents was also an exciting part of the process. It was always the idea to leave some space for the audience when viewing the film.

 

The main themes we were interested in exploring were how we connect with the land, how we connect with each other, and what changes there have been between these over the years. It was always the idea that the piece would work as an emotive, sensory experience rather than an intellectual one.

 

Something that became impossible to ignore, and was present one way or another in most of the films in the archive, was the huge inequality in Britain both then and now and how that too has taken on different guises over the years but has, ultimately, remained. It felt right that this became one of the main themes running through the film.

 

AS: The most interesting and exciting footage I watched for the film was definitely a little short M.R. James adaptation made by a local film society in the fifties. I’m not sure how much of it was used in the final film but it was very interesting in itself as it was Whistle And I’ll Come To You and it seemed to foreshadow some of the visual choices of Jonathan Miller’s 1968 version for the BBC.

 

The most horrifying thing taken from the footage was more of an accumulation of watching lots of various different blood sports. There’s so much archive material gleaned from aristocrats’ home movies and obviously one of the chief things they recorded in their day-to-day life was a variety of fox hunting, hare coursing, and various different animal management from the gentry’s farming enterprises. It was a slow, building violence, that started to seep into me every day and solidified for me the frustrating dynamic still virulent today in regards to the countryside being the playground for the rich and their violent habits, even when illegal or endangering species and other wildlife.

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FHR: How did you go about choosing the material?

 

PW: There was a lot of viewing of material, mainly of the BFI archive and later the regional archives. Pretty early on I sketched a rough structure based around the four seasons. Each season had some themes and buzzwords on what may be useful to look out for and hopefully would give the piece some sort of a narrative and progression throughout.

 

From there it was myself and Adam Scovell watching a lot of footage and marking down any moment, image or sound that was interesting or could be useful down the line. This was a pretty painstaking process, there must have been thousands of notes, but ultimately rewarding to be able to explore such rich material and of course having those moments where you knew you had found something that would be great in the film we were trying to make.

 

It was then about myself and Michael Aaglund, the editor, assembling these various highlights and starting to play around with them on the timeline, still using the rough structure of seasons as a starting place but also being open enough to let the footage itself inspire new ideas. It became a pretty organic process at this stage.

 

AS: I simply worked from Paul’s detailed list of words and themes. Sometimes there would be something that just stuck out simply because it was so odd (a small documentary on a pub that started serving garden snails, for example, which certainly wouldn’t have ticked anything specific on Paul’s list of themes), but mostly it was following Paul’s lead and figuring what would work best for his vision of Arcadia.

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www.bfi.org.uk/whats-on/bfi-film-releases/arcadia