When Suzy Bannion (Jessica Harper) stumbles down a hallway in Dario Argento’s Suspiria (1977), we sense that the crimson flocked wallpaper is participating in a spell. In a blinding white flash punctuated in Goblin’s score by the word “witch,” a shard of mirror illuminates the dust that permeates the space with cognitive and respiratory menace. Suzy runs her hand along the flocked damask and clutches her chest as she struggles to breathe. In that moment, Argento’s Suspiria not only connects wallpaper to witchcraft, but also evokes, intentionally or not, the real-world pulmonary illnesses of wallpaper factory workers asphyxiated by flocking dust.[i] On screen and off, the allure of wallpaper has always been countered by disquieting side-effects. The bright colors of nineteenth-century wallpapers were made possible by arsenic, known to seep from the walls in damp weather and infuse a room with dangerous fumes. Nineteenth- and twentieth-century advice writers saw in wallpaper opportunities for the aesthetic and moral enrichment of the working class, even while fearing that the sensual impact of the wrong wallpaper might lead astray the sensitive soul. Oscar Wilde once remarked, “Why, I have seen a wallpaper which must lead a boy brought up under its influence to a career of crime”—a joke, perhaps, but one taken seriously by moralists, home decor treatises, and horror films.[ii]
When autumn rolls around horror movies awake. Among the most enduring of stories for fall frights is the short story by Washington Irving, “The Legend of Sleepy Hollow.” The story is simple: an outsider schoolmaster, Ichabod Crane, comes to Sleepy Hollow and is smitten by Katrina Van Tassel. Katrina’s beau, Brom Bones, frightens the credulous schoolmaster out of town by masquerading as the headless horseman of local lore. This secular ghost story became a big screen hit with the addition of a religious element to the script. This addition fueled two seasons of Fox’s sleeper hit of 2013, Sleepy Hollow. It also may have contributed to the series’ demise. How did all of this come about?
Published two centuries ago in 1820, Irving’s story was the basis for one of the early ghost films of the cinematographic era—The Headless Horseman (1922), directed by Edward D. Venturini. While horror films have a longer pedigree than is generally acknowledged, this was clearly an early attempt to translate a ghost story to cellulite. Two other silent films addressed the topic as well, but they don’t survive in film. Read more
Now more than ever, we’ve been living in a horror film, as the isolation of seven plus months of lockdown has forced us into a reality mediated almost entirely by screens. For those of us working remotely, days are spent on computers and in video meetings. We socialize through phones and laptops too: Zoom birthday parties, FaceTime calls with friends, and confessional Instagram stories. Every person I interact with is as far away or near as every other. They’re all talking heads inside the same digital squares, as known to me as actors on TV.
It’s strange to live through a time of so much illness and death when daily experience has become so nonphysical. The virus, of course, isn’t virtual at all. Unlike the supernatural transmissions in tech horror films, where a haunting is passed from one form of cursed media to another, Covid-19 spreads through bodily proximity. So, we aren’t living in a tech horror film exactly, but our dependence on digital technologies sets us up to appreciate the genre anew.
Adam Cesare’s first YA horror novel Clown in a Cornfield delivers exactly what it promises from the title. High school senior Quinn Maybrook, a city girl from Philadelphia, moves with her father to the rural town of Kettle Springs, Missouri, after a family tragedy. They’re looking to move on from this trauma, and so it’s ironic that they settle in Kettle Springs, a town rooted in the past. Quinn quickly assimilates into the surprisingly vibrant youth culture in the town, but she soon learns that not everyone is so fond of the town’s teens. The majority of the novel takes place over the course of one night, as a group of killer clowns attack Quinn and her new friends.
So, why killer clowns? As Brandon Cornett’s article on creepy clowns claims, clowns are terrifying because of their inherent unknowability. Their true emotions are hidden through the use of a painted-on facial expression that’s often overly exaggerated. Clowns fit well within the realm of the uncanny valley: they look one way, but, in the case of horror films, commit acts of violence that don’t always add up with their outward appearance – cheerful and animated. Read more
What I like about horror is the versatility of the genre: it can be appropriated and reworked in a million different ways. Every country and every culture has unique approaches and unique stories to tell through horror, and we’re missing out if we’re not opening ourselves up to them.
But opening ourselves up means authentically to predispose ourselves to accept and appreciate foreign horror movies in their particularity. Especially when it comes to countries in what’s usually called “the Third World”–countries with radically different cultures, histories, and perceptions of what qualifies as horror. And, also, countries in which filmmakers more often than not work with limited budgets and have only recently started producing horror movies.
The last decade has helped these local industries take off: video-on-demand services have made these movies easier to access internationally, and new producers (like Netflix and Shudder) have begun investing in foreign projects. As viewers, the best we can do is watch these movies–show our support so they can keep growing and enriching the film industry, horror included.
For all these reasons, for anyone’s potential October watch-a-ton (either this year or the ones to come), I’d like to suggest a theme: horror movies from all over the world. And, if you’re interested in knowing major content warnings for these movies, you can check this Letterboxd list. Read more











