NEW BOOKS: Folk Horror Revival: Urban Wyrd Spirits of Time + Place

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Folk Horror Revival: Urban Wyrd –

1. Spirits of Time

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Contents – (to enlarge when viewing on computer – right click – view image)

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An Interview With Sara Hannant

Folk Horror Revival is pleased to have put a few questions to accomplished photographer Sara Hannant …

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Folk Horror Revival: Hi Sara, thank you for agreeing to be interviewed. Firstly, could you tell our readers a little about yourself, your inspirations and how you came to become a photographer?

Sara Hannant: Photographs can transport you to other times and places.  That capacity for reverie and storytelling has always fascinated me.  When I first started making pictures, I wanted to tell stories about people or experiences that I felt had previously been misrepresented.  I initiated collaborative portraiture projects so that the people I photographed actively contributed to making the image.  While I was an art student at Dartington College of Arts, I worked with Gypsies and Travellers to portray their daily life, which was very different from how they were shown in the local press.  The exhibition Pictures of Ourselves was shown at Plymouth Arts Centre alongside Gypsies by the Magnum photographer Joseph Koudelka.  Seeing the emotional power of Koudelka’s work prompted me to study documentary photography at Newport College of Art.  After completing the course, I worked as a professional photographer for national papers and magazines, and charities in the UK and abroad, mainly on commissions about social issues.  Through experimental approaches, I continue to investigate how the photographic image can alter the perception and reception of subjects that are misunderstood or overlooked.

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Abbots Bromley Horn Dancers, Staffordshire

FHR: Your book Mummers, Maypoles and Milkmaids: A Journey Through the Ritual Year is a thorough and intriguing photo essay of traditional / contemporary English festivals and ceremonies. How did this book arise and were there any rites and rituals that particularly struck a personal chord with you?

SH: Mummers, Maypoles and Milkmaids: A Journey Through the Ritual Year started with a chance encounter in 2006 with Deptford Jack in the Green.  This discovery instigated my country-wide search for similar seasonal rites occurring through the wheel of the year.  I became interested in rituals which claim an ancient origin as well as those which are re-imagined or re-invented.  I am particularly fond of the fire festivals which light up the dark midwinter nights such as those at Ottery St Mary, Allendale and Lewes.  I also love the way the summer is welcomed in with performances of the Hal-an-tow in Helston Cornwall.  I aimed to capture the excitement and mystery of seasonal rites while celebrating the enduring social relevance of these popular customs for rural and urban communities.  I am delighted that Merrell published the book and the Horniman Museum showed the exhibition for nearly a year and subsequently toured the show.  It is the first British ethnographic exhibition that the museum has shown and the first to normalise representations of Paganism as part of English society.

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Burning effigies of David Cameron and Nick Clegg, Cliffe Bonfire Society, Lewes, Sussex

FHR: Are there any other festivals or rituals from anywhere around the world you would especially like to capture and perhaps produce a book upon?

SH: Before Mummers, Maypoles and Milkmaids: A Journey Through the Ritual Year, I had documented community festivals in Mexico, India and Prague and felt it was time to explore the rich folklore closer to home.  There are many more contemporary British folkloric practices I would like to photograph.  I had thought of extending Mummers, Maypoles and Milkmaids: A Journey Through the Ritual Year to produce subsequent books that explore seasonal rites in the rest of the UK and I have made a start on this.

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Baphomet, Museum of Witchcraft and Magic

FHR: Another of your books Of Shadows captures One Hundred Objects from the Museum of Witchcraft and Magic contains some very beguiling objects and artefacts; which are your personal favourite pieces from the collection and were there any objects that gave you the creeps or otherwise gave you a particular feeling whilst in their presence?

SH: Yes, the museum is full of enchanted objects some of which appear to have an intense presence, especially at night.  However, all of the artefacts in the museum have a resonance whether it’s because of their original magical use, the intentions bound into their making or the undeniable materiality of magical belief.  There were times when this potency felt palpable, particularly with objects once used in rituals or to represent ritual practice such as Baphomet/Old Horny.  The objects made to harness natural or spirit forces were captivating and often embodied ancient knowledge.  One of my favourite pieces is an example of the knot magic used by local witches when ‘Selling the wind’ to sailors.  The implements of torture used during the Witch Trials gave me the creeps!

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Skull used for Ritual Magic, Museum of Witchcraft and Magic

FHR: The format and style taken in Of Shadows is very effective. It gives the items a presence as if their portraits and biographies are granted rather than simply catalogued. Are there any other museum or gallery collections you would like to similarly present?

SH: Thank you, I felt privileged to engage with the magical objects and their hidden histories.  Several collections fascinate me including those at the Horniman, Petrie and Cuming Museums.  Once objects are removed from their original context, it is a challenge to rekindle some of their original properties.  I enjoy responding to those traces of energy which remain in the material.

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Rapunzel

FHR:  On your website you have some other beautiful and bewitching albums. Numinous is very well named as the images have a certain unearthly, spiritual allure whilst Ladybird, ladybird and Cinderella: Your House is on Fire combine nostalgia with the somewhat sinister and visually seductive encroachment of flames. Could you tell us more about the inspiration behind these images?

SH: Both of these projects reveal the process by which one thing, through intention, becomes another.  Numinous is inspired by healing rituals at sacred wells in Cornwall.  The images are deliberately ambiguous and explore magical belief and transformation.  In folklore, a strip of cloth or ‘cloutie’ is torn from a person’s garment, dipped into the well then hung on a nearby tree.  As it falls to the earth and rots, it is believed the illness will disappear. The cloths are said to connect to the divine power or spirits thought to inhabit the sacred place. Unfortunately, some people leave fabrics that will not biodegrade, and the Cornish Ancient Sites Protection Network consequently removes the offerings.  I have re-animated these discarded cloths using natural forces in keeping with the folk magic, symbolised by the classical elements.

Cinderella: Your House is on Fire and Ladybird, ladybird question the agency of the persecuted heroine in fairy tales.  On rediscovering my childhood copy of Cinderella, I felt compelled to revise the stereotyped images of the female protagonist to tell a different story.  Fire—a symbol of hearth and home, destruction, trial, purging, and purification seemed like the ideal agent for change.  As the pages burn, images and text are revealed or juxtaposed, re-visioning old stereotypes to enable new ideas and narratives.

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Remembering

FHR: Finally, could you tell us any other photographers and artists whose work inspires or speaks to you? Also, what are you currently working on and what projects do you have planned or are considering for the future?

SH: I admire many photographers and artists from a variety of genres.  Research into other disciplines such as history, folklore and magic also inform and inspire my practice.  I am currently working on a book Touching Witchcraft and Sorcery with the folklorist Jeremy Harte.  We have gone into the archives, into the forgotten places, to catch stories of witchcraft in tale and image.  My work is included in two upcoming exhibitions at Gallery Valid Foto in Madrid from May 8-25th Women Photographer’s Now: 12th Julia Margaret Cameron Award and the 12th Pollux Award.  In July, I will be showing a Moon inspired exhibition at Charlton House in London as part of the Moon Festival which coincides with the 50th anniversary of the Moon Landing.

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The Fool, Abbots Bromley Horn Dance, Staffordshire

All Photography © Sara Hannant
https://www.sarahannant.com/

https://www.sarahannant.com/book/

Folklore Thursday: The Rye Wolf & The Tit Wife … and Other Tastes of Ergot

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Ergot (Claviceps purpurea) is a fungal parasite of grasses and cereal crops, particularly Rye, which if cooked and ingested, generally as bread, can cause wild symptoms including the sensation of burning of the limbs, gangrene necrosis of the flesh, intense hallucinations, miscarriage in pregnant women, and in the extreme, a horrific painful death.

Ergotism is sometimes known as Holy Fire or Saint Anthony’s Fire, named after the hermitic Desert Father Saint Anthony of Egypt, renowned for the visions of seduction and terror that he endured whilst in the solitude of devotion. The monks of the Order of St Anthony were said to be very skilled in dealing with Ergotism victims.

Convulsive Ergotism due to its profound symptoms and hallucinatory influence, has also been suggested as the possible cause of several outbreaks of Werewolf and Witch Hysteria in Europe, including the instance of Elfdale and Mora in 17th Century Sweden, whereupon a number of people were executed upon the testimony of children. The English Anglian Witch-hunts and also the infamous Witch-trial of Salem in 1692 have also been suggested as possible cases of Ergot infestation. Regarding the latter it was said that the New England founding fathers reputedly preferred bread made from Rye rather than the native Maize (which does not become infected by Ergot).

In Germanic and East European lore, Ergot is associated with the Crone-goddess, Roggenmutter ~ the Rye Mother. (Known also as the Iron Woman, Rugia Boba and the Tit-Wife, there has been comparison drawn to Baba Yaga, the witch of numerous Russian folktales). It is said that
the Rye Mother will lure children to the grain fields and suckle them upon her iron, Ergotamine-tainted nipples, causing them to become wild and insane.

Ergot and the Rye was also associated with wolves and included amongst the many colloquial names for Ergot are Roggenwulf (Rye Wolf), Wulfzahn (Wolf’s tooth) and Roggunhund (Rye Dog). An old Germanic saying states “The werewolf sits amid the grain.” It may be a cruel coincidence that in the harshest weather where the poor may have had no choice but to eat tainted bread (Ergot infestation also causes a considered drop in yield) were also the same conditions which may have forced starving wolves to enter the towns and villages.

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It has suggested that the name of the mythical Anglo-Saxon hero, Beowulf, translates as ‘Barley Wolf’. He is of course remembered for his battles against woeful otherworldly monsters.

Though apparent accounts of Ergotism date back to 857AD and there is theory that the ancient Greeks and Mesopotamians were well aware of the properties of the unassuming smut on grass and folklore had drawn the association between the tainted cereal and the malady, science started to draw the link between fungus and symptoms in the 18th Century, and it wasn’t until the 20th Century that proper research was conducted upon Ergot. Whilst synthesising Ergot alkaloids in 1943, chemist Albert Hoffman accidentally absorbed traces of the active chemical d-lysergic diethylamide into his skin. His cycle ride home from work was far from the usual and upon that day LSD was born into the world.

Though scientific and agricultural practice have sought efficient measures to counter the problems of Ergot, Ergotism outbreaks are not impossible in the modern world. In 1951 in Pont St Esprit in France, 6 people died and 130 were hospitalised (many describing being attacked by wild animals as they were admitted) following the consumption of ergot-tainted bread.

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Text and images © Andy Paciorek

Wyrd Harvest Press: Charity Donation – Winter 2018

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The winter 2018 charity handover from the profits of Wyrd Harvest Press / Folk Horror Revival books has now been made. Congratulations to Nottinghamshire Wildlife Trust who receive £500.00 for their Save the Meadows Appeal

In thanks to our donation, we have been given the chance to name a newborn lamb in April (yes I have requested a black one) so we will be asking then (Not Now) for name suggestions and we will put a short-list to a poll on the group

Thank you for voting and Thank You especially for buying our books. We will continue to charitably donate the sales profits we receive for our books quarterly to the Wildlife Trusts, and we have more great books coming in 2019, so please continue to stock your bookshelves with our quality books with the extra bonus of helping biodiversity and natural habitats

Even More Photographs from the Whitby Krampus Run 2018.

We took so many photographs at the Whitby Krampus Run on Saturday that we have decided to post some of our favourites to the blog for you to enjoy. The first couple of posts feature Andy Paciorek’s shots from the day and this post features some of my own shots. Many thanks to Elaine and Louse of Decadent Drawing for putting the whole thing together. We had a blast and we hope to see many of you there next year.

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All photographs in this blogpost copyright 2018 by Darren Charles

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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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)