Man, what is it with the directors of z-grade Indian horror films sharing names with yoga masters who have lots of information about themselves on the web? Don’t these yogis know that their online self-promotion makes it harder to find information about the director Harinam Singh, or in this case, Kishan Shah? And what is a yogi doing with a web presence anyway? Shouldn’t he be balancing on one leg in a cave somewhere in Rajasthan?
My odyssey through the strange world of Russian fantasy films began in earnest many years ago, when I moved to a prominently Russian and Ukrainian neighborhood and started prowling around the DVD stores of Brighton Beach, Brooklyn. Up until then, I’d caught glimpses of this strange and wonderful looking avenue of cinema in the form of dubbed and edited American versions of the films, where Ilya Muromets became The Sword and the Dragon and Sadko became The Magic Voyage of Sinbad. These movies made regular rounds on broadcast television back when I was a kid, and I loved them without having any idea they were Russian fantasy films tailored by crafty American distributors to become nationless adventure spectacle. They were colorful, they were full of monsters, and they had lots of guys with swords running at each other. When I crept a little closer to old age, I decided I wanted to find the original versions of the films — much as I did with Eastern Bloc science fiction films — not just to see what had been changed, but also to see them in a better quality than I’d enjoyed on independent broadcast television with rabbit-ear antennae reception.
Watch enough of the types of movies that regularly occupy the screens here at Teleport City, and at some point you will undoubtedly find yourself lifting your arms up into the air toward yon’ heavens and, in a booming and suitably epic film sounding voice, beseeching Jehovah himself. “O Lord!” you will cry, “O Lord, how in the name of all that is twisted and unholy did this film ever get made?” For the very existence of some films, if not exactly a pox ‘pon the very arse of Almighty God Himself, are at least perplexing in their existence. Who, you ask the hideous phantoms that haunt you whenever you are left too long by yourself (the phantoms look like Mick Jagger in Performance), in their right mind would have ever green-lighted this film? You are especially likely to ask yourself (and your inner demons) this question if, like me, you consider “go out with a hot chick and party and drink free booze with her and your pals” or “stay at home and watch made for Sci-Fi Channel original movies all night,” to be a legitimately difficult decision. A night of movies in which Stephen Baldwin saves humanity? OK, I think I’ll out to the party. But a night of movies in which Daniel Baldwin saves humanity? I might just have to stay home that night.
I wish there was a better way to describe the late, Javanese-born actress Suzzanna than as “the Queen of Indonesian Horror”, but that title is as accurate as it is shopworn. Over a career that spanned more than three decades, Suzzanna — born Suzanna Martha Frederika van Osch — starred in dozens of features, most of them in the horror genre, and portrayed a wide variety of formidable, supernaturally empowered women, including various figures from Southeast Asian folklore and even a distaff version of Freddy Krueger.
Hong Kong stuntman-turned-star Lam Ching-Ying made a whole slew of vampire comedies following the success of his turn in 1985’s Mr. Vampire, and Vampire vs. Vampire is inarguably one of them. Coming on the heels of two official Mr. Vampire sequels, the film stands out for a couple of reasons, not the least being that it marks Lam’s debut as a director. But, to me, the most interesting aspect of Vampire vs. Vampire is the fact that it pits Lam’s character against a Dracula-like, Western style vampire — rather than the jiang shi, or hopping vampires, seen in the previous entries — and in doing so sets some choice gothic elements against the series’ familiar backdrop of Chinese folk magic.
Old Hong Kong movies use the presence of a Taoist priest as a license to print crazy, despite the real world practice of Taoism’s emphasis on quiet contemplation and equilibrium with nature. As these filmmakers would have it, that age old philosophical tradition is all about people shooting cartoon lightning bolts out of their hands, repelling one another with weapon strength, supersonic laughter and, of course, watermelon monsters. In short, exactly the type of religion that might get me to turn my back on my secular ways once and for all.
Japan’s occasional flirtations with an interest in vampires are, like most things having to do with Japan and Western pop culture, a bizarre mix of revulsion and fascination with the foreign — a dichotomy that is almost certainly (in my eyes) born of the interests of the young simply not lining up with the prejudice of the old (something that is not unique to Japan, or to any culture). One portion of the Japanese population can import and read home-grown vampire fiction as cautionary tales about the corrupting influence of the foreign on Japan, while another portion of the population can read those same tales and simply walk away having enjoyed a fun horror story about strange creatures. The presentation of vampires as symbols for the threat of and infection by the foreign is hardly a uniquely Japanese trait. The very foundation of modern pop culture vampire lore, Bram Stoker’s Dracula, is basically a cautionary tale about swarthy Eastern Europeans with weird customs coming to the “more enlightened” west of Europe and Britain to mess things up and steal women.
Researching the history of Japanese yokai in cinema is a difficult task. At least, it’s a difficult task if, like me, you don’t read Japanese and are kind of lazy. Almost all of the English language writing about movies involving these bizarre and multitudinous creatures from Japanese folklore focuses on the three loosely related yokai movies released by Daei in the late 1960s — Spook Warfare, 100 Ghosts, and Along with Ghosts — or on Takashi Miike’s more recent take on those old movies, Great Yokai War. A few people will talk about the history of yokai in popular Japanese culture and the role Shigeru Mizuki and his manga series, GeGeGe no Kitaro, played in turning this bizarre assembly of ghosts, demons, monsters, and goblins into pop culture icons. But beyond that, the field of cinematic yokai studies is largely empty even though, as Ghost Stories of Wanderer at Honjo illustrates, someone was out there making yokai movies even before Mizuki published his comic book.
If you ever visit Ye Olde London Town, try and fit the Jack the Ripper walk into your itinerary. Ideally you should do it in spring or autumn, so that when you start out it’s daylight. But as you wander deeper into the backstreets of Whitechapel it gets increasingly dark (and if you’re lucky, a tad foggy). That way, as you find yourself in the one spot on the tour they can say with certainty that the Ripper stood, it’s fully night. It’s a chilling moment, something notably absent from 1959’s Jack the Ripper. Which isn’t to say it’s a bad film, just a rather silly one.
In 1948, French artist Jean Dubuffet coined the term art brut, a phrase which became “outsider art” in 1972 when critic Roger Cardinal imported it into the English language. It referred to works of art created outside the boundaries of general culture. Specifically, it was art created by someone like an inmate in an insane asylum. Over time, the term was applied to a broader audience, but the key element remains that the art is a reflection of a mental state beyond that of even the average crazy guy. This is not the same as an established art movement that is consciously seeking to do something “outside the mainstream.” An artist can’t rationally decide to make art brut. As Dubuffet himself describes it, art brut can’t be created by anyone who functions as part of regular society, even regular art society, and so this form of fierce and feverish creativity remains the sole purview of madmen and terrifying backwoods hillbillies who make sculpture out of cat skins, metal drums, and human skulls.