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.
It is logical, and it seemed easy enough, to begin a discussion of The Cat and the Canary with a discussion of the history of “old dark house” mysteries — those movies where a disparate and largely shifty group of people convene upon a mysterious old mansion and find themselves embroiled in — and probably accused of — either a murder or a theft. Lots of skulking, staring, and clutching hands appearing from behind curtains or the doors of hidden passages ensues. From the silent era to the end of the 1930s, there was a dizzying number of “old dark house” films produced. They were cheap to make, easy to write, and demanded little from the production company or the audience. At their worst, old dark house mysteries were harmlessly entertaining. Often they were much better than that. The formula was so adaptable that it could be grafted onto pretty much any type of movie. Even established series like the Bulldog Drummond and Charlie Chan movies fell back from time to time on the old dark house motif. From horror to comedy to crime to thriller, it was easy to crank out an old dark house version of the genre and keep everyone at least moderately satisfied.
It’s difficult to freshen up a hoary old concept without losing the essence of what made that concept eventually become hoary. Reinterpretations of classical monsters often go so far afield from the original idea that they might as well be called something else — the werewolves in the Underworld series for example, or the vampires in the Twilight series. Every now and then, however, someone hits on just the right combination of innovative twist and respect for tradition that can liven up a well-worn genre without turning it into something unrecognizable. Screenwriter Karen Walton’s Ginger Snaps accomplished just that. It took the werewolf movie and turned it upside down without ever disrespecting it or feeling like it needed to distance itself from being a werewolf movie. It was a fantastic surprise of a film that pleased a lot of people. Equating lycanthropy to the struggles of pubescent high school girls also gave film critics a lot to write about. It’s always fun to stumble across a movie that is interesting to discuss.
You know, some days I have to try and find serious, thoughtful comments to make about films. Other days I get to reviews films like Zombie 3 and this little gem from the collective minds of Lamberto Bava and Dario Argento. Lamberto, of course, is the son of Italian horror legend Mario Bava, who gave the world some of the most acclaimed horror films of his day. And few horror fans need an introduction to Dario Argento, the man who revolutionized horror and suspense films, the man who directed such genre classics as Suspiria, Deep Red, and Terror at the Opera. Put these two together and you could only create something amazing, right? Well, maybe. Unfortunately, Lamberto Bava is to Mario what Lon Chaney Jr. was to Lon Chaney Sr. The end result of the Bava – Argento collaboration is just like what happened when Lou Reed of the Velvet Underground teamed up with Kiss. You expect incredible things. You get The Elder.
I’m going to have to cram a bunch of history up front in this review, so if you already know most of it, please forgive me. I feel it sets the stage properly for those among you who aren’t nerdy enough to have a vast and swelling knowledge of the ins and outs of British censorship efforts, Italian slasher-thriller movies, and the joyous day those two tastes were plunged together into a scrummy treat known as the “Video Nasties” list. Let me first take back to a time when Samantha Fox was still a fox (maybe she still is; I haven’t seen her in years) and the world was just beginning to discover the pleasure of home video systems. England has always had a somewhat contentious relationship with cinema censorship, and certain types who like to get upset over idiotic things were worried about the fact that the rules governing the rating, licensing, and editing of films for release to British theaters had not been written in a language that would allow them to be applied equally to films distributed on video. This little lapse in the foresight of censorship laws to anticipate the invention and subsequent wildfire-like spread of VCRs meant that films previously cut or banned could be legally (more or less) distributed in uncut format on videotape. It seems like they could have solved this dilemma by simply adding “and videos, too” in biro at the end of the book of law, but that’s not how England does things.