While zombies have been on the pop culture radar pretty
heavily for several decades now, the history of this undead phenomenon has a
history deeply rooted in the Haitian Voodoo religion—in fact, the belief in
zombies is still a relevant aspect of New Orleans Voodoo. In our western
society, we rely heavily upon our knowledge of what is presented to us in
movies and television, but the zombie culture we know and love evolved from a very
real magical tradition. Original zombification didn’t involve leaks from
biological factories, like what happened in Train to Busan (2016), or an
airborne virus as was the case in AMC’s The Walking Dead (2010)—it involved
a spiritual, magical, and chemical process that arose through voodoo ritual
which required the calling of several voodoo spirits (Loa).
Where we see zombies being portrayed as people who have died then coming back to life, the voodoo tradition it is actually a person who is under the powerful influence of psychoactive drugs. These drugs are usually administered to the unfortunate person by a bokor, the voodoo equivalent to a sorcerer or witch doctor. After being dosed with these psychoactive drugs, the victim essentially goes into drug-induced paralysis which mimics death so profoundly that it is rumored that people have been buried alive after being zombified. This is the case in one of the original, classic zombie films The Serpent and the Rainbow (1988), where the main antagonist, is buried alive while fully cognizant—which, needless to say would be incredibly terrifying.
The
Process of Zombification
Photography Renato Danyi
There is a lot of disagreement
about whether or not the person who is to become a zombie is actually deceased
or not—some believe that the process revives the recently dead into mindless,
soulless automatons, while others insist it’s just the effect of psychoactive
drugs that leaves the victim in a state of deep, chemical-induced paralysis,
which mimics death to the point that even vital signs are not measurable. Within
the Voodoo religion, only bokors
have the power to create and control zombies, while the methods and
ingredient amounts changes from each individual bokor, the process follows the
same pattern. Some processes use voodoo dolls, blood and hair from the intended
victim, and others use a “zombie” powder—this powder is a concoction of varies
herbs and animal parts, most of which are poisonous, as well as human remains.
This powder can then be administered through ingestion or injection and begins to take effect immediately. Immobility, slowed vitals, and reduced oxygen intake occur within minutes which results in the death-like paralysis where the victim is still fully conscious of their surroundings. Once officially declared dead, the victim is buried alive and within eight hours, the bokor digs up the body to keep the victim from actually dying from asphyxiation. Other procedures follow, which result in a mindless and easily controlled zombie which does the bidding of the bokor who created it. The person remains a zombie until the bokor passes away and is no longer capable of administering the drug that maintains the victim’s zombie-like state.
Clairvius Narcisse the Real Haitian Zombie
Photography by NeONBRAND
Zombification is often referred
to as either a solely magical or physical experience, but in truth it is a
mixture of both, it’s essential for a person to have a belief in voodoo and the
ability to be turned into a zombie in order for the process to work in its
entirety. This
was the case for Clairvius Narcisse, the man who claimed to be a zombie,
but returned home after eighteen years and his story was finally told.
In 1962, Narcisse was admitted
to the Albert Schweitzer Hospital in Deschapelles, Haiti. He complained of
fever, body aches, and ‘general malaise,’ but after being admitted he began to
spit up blood. His condition declined rapidly, until two days later when he was
officially pronounced dead by two separate physicians. Narcisse’s sister,
Angelina, was present when he was declared dead and then notified the rest of
the family, a day thereafter his body was buried, and ten days after that a
concrete memorial slab was placed atop the grave by his family.
What most the family didn’t know is that Clairvius had actually been pulled out of the grave and resuscitated. He was given the zombie concoction and kept in a zombie-like state for two years, working as slave labor in a region of the country that was much farther north. This was all done at the behest of his brother, after refusing to sell his portion of the family estate to him. After two years of being a zombie, his master had been killed, then he and all of the other zombie-slaves were released from their chemical induced state of submission. Clairvius stayed away from his home for the next sixteen years, knowing that his return would make his brother aware that he was no longer being controlled by another. Once his brother passed, he finally returned home, where he approached his sister Angelina in a local marketplace and introduced himself by his childhood nickname which she and a few other intimate family members alone were aware of.
Investigating the Haitian Zombie with Hamilton Morris
The following six-part Vice production follows the investigation of The Haitian Zombie, with Hamilton’s Phramacopeia, in order to find the truth behind the folk magic and legends of this walking dead phenomenon; Hamilton follows the scientific trail to the origin of the poisons that are said to cause Zombification in order to bring them back for formal chemical analysis.
Please watch the following footage with discretion–there are scenes and images that some viewers may find disturbing.
These videos are meant to be educational in nature.
Part One
This first episode goes into the initial introduction, including the nature of what Zombification entails.
Hamilton’s Pharmacopeia Season 01 Episode 05
Part Two
The following video contains graphic footage included in a voodoo ritual, in which an animal sacrifice is made for the Loa, please be advised it may be considered disturbing to some viewers.
Hamilton’s Pharmacopeia Season 01 Episode 06
Part Three
In this third episode, Hamilton goes to find a Bokor in order to witness the process of Zombification, but results in angering the Bokor and being told the deal is off.
Hamilton’s Pharmacopeia Season 01 Episode 07
Part Four
Hamilton goes to find the main ingredient of Zombie powder, in this fourth episodes, which is a species of puffer fish.
Hamilton’s Pharmacopeia Season 01 Episode 08
Part Five
In the fifth part of Investigating the Haitian Zombie, Hamilton meets up with another Bokor who possesses the Zombie powder that they have been searching for and witnesses a real zombie.
Hamilton’s Pharmacopeia Season 01 Episode 09
Part Six
The final installment of the investigation into Haitian zombies, they travel back to the Bokor who showed them what they had been searching for to come through with the final product they paid for.
Hamilton’s Pharmacopeia Season 01 Episode 10
Knowing what we have learned from different sources, about the process of Zombification, can it truly be said that it is a purely chemical process? These videos in particular have all but debunked the rationale that it can all be chalked up to a chemical reaction, so some aspects of this spiritual process is often contributed to the powerful belief in their magical practices. What do you think about the phenomenon of Zombification? Let us know in the comments below.
Author. Artist. A little bit Alaskan. Mary lives with her dog in a rural cabin outside of Fairbanks, Alaska. They explore the bounty of the Alaskan wilderness during the summer and cozy up in their log cabin during the winter.
Such is the unnatural body of this god, which has no kinship with the dust of our world; indeed, it is not flesh as we know flesh, but as crystal or glass, and soft so that during his dreaming death it often breaks apart, but when it breaks it at once reforms itself, held in its pattern by the will of the great one. Such is the unnatural nature of this sleep, which has no kinship with those who were left standing…
It took an effort to open my eyes and when I finally did, I couldn’t see much of anything but a blur—someone was moving in the room I was in. I was feeling groggy and that unbearably painful hangover ache—except, I stopped drinking a long time ago. Didn’t I? Why did I feel so different? What’s wrong with me? My eyes blinked rapidly of their own volition, in an attempt to clear the blur, but my vision barely improved. It wasn’t until I tried to move that I realized I was strapped down and a panicked groan—I suppose that’s when the person realized I was awake.
“Do you know your name?” The pale white blur asked me with a muffled voice, what an odd question, I thought to myself.
“Of course, my name is—,” what the fuck is my name?
“Don’t worry, the memory loss is normal, it’ll come back to you soon,” a flash of white hit each of my eyes, it must have been a flashlight because the pain hit the back of my head. There were more questions, I had fewer answers—the more he probed me for information, the more I realized I didn’t know who I was, let alone where I was. He was talking about my vision and memory coming back as my brain regenerated.
“Wait, what do you mean? What happened to me? Where am I?”
“Easy answers first, I suppose. We’re in Whittier—,” how the hell did I get to Whittier? According to Dr. Blur, it was very nearly the end of the world. The next few weeks were a little more revealing; I slowly began remembering things from before it all happened. I remembered where I had grown up, a small almost-no-name town in the interior of Alaska. I was never used to an abundance of people being around during the early parts of my life. All the same, I would still wake up in a cell and not know where I was for a time. It was all incredibly jarring.
The medical staff weren’t very talkative, which was understandable. The few details I was able to pry out of them painted the picture clearly enough. The contagion had nearly converted all of the human population into mindless, soulless killers—small pockets of humanity were able to somehow hold on to hope long enough to stay alive throughout the last surge of the dead before the cure came. It’s not like they weren’t well prepared, Alaska is an open-carry state after all. A lot of people died.
My first thought was Trudy, she was the closest thing I had to family, but I was hundreds of miles away from home; there was no way I would know. The beginning of the pandemic was all rumor, but then the major news stations started going off the air, permanently. I eventually remembered the day that our communications systems went down and that’s when I truly felt alone for the first time in my life. Now I remember that day like it was yesterday—the process of infection from the time it hit the United States until it reached Alaska took a week at most.
Cities and other largely populated areas were run through in a matter of a day or two; after the shit hit the fan, doctors and scientists became incredibly scarce throughout the world, not to mention in Alaska. Within the last year in no less than a miracle, they had somehow developed a serum, but I suppose since it wasn’t a matter of money, test subjects were widely available—albeit a touch aggressive—and there were no federal regulations anymore it was just a brassy and ballsy group of nerds who saw a problem and figured out how to tackle it. Without knowing any organized cure was being sought after, the last pockets of uninfected people had all but given up, or at least that was what I had been told. I missed a great deal of it while stuck in a dark cloud of calamitous hunger, the melodious satisfaction of hot copper—it felt like a lifetime ago, but they told me my treatment had started a month ago. I only remember the last week of scientists observing me in their dirty spacesuits, the look of fear in their eyes, and perspiration looming on their temples as they gave me my daily injections.
Although I hadn’t been told much about where I was being kept, I had to deduce based on the limited information I came across. As an example, the armed guards weren’t opposed to taking book requests—since there had been at least a few individuals who had hoarded books for fear of losing humanity completely. That meant that there had to be room for a library. There were obviously cells already present since I was in one. There were dedicated medical rooms and on my escorted journey from my cell to the hospital wing we passed what looked to be a dilapidated and rotting movie theatre. There was also evidence of covered graffiti on the walls, covered in white paint.
I had only been to Whittier a handful of times before, but it was the thick concrete that made up the walls, floors, and ceilings that ultimately gave it away. I was being kept in the Buckner Building. It was created to be a city under one roof, but the last time I remember seeing it, there had been a lot more degradation than this. They must have finally gotten the financing to refurbish the property before everything went to shit and it seemed as if the first steps they took to reclaim the property from the elements was to install all new windows and doors. Or maybe they just painted over the doors, but the ones I was shuttled in and out of looked new to me. I was curious, though, why it seemed as if the jail cells had been refurbished as well—but it was a pretty historic monument to the Cold War, so maybe they had been planning to turn part of this creepy fortress into a museum. Who knows, I just had a lot of time alone in my cell to think and still missing chunks of my memory, even the most boring topics were enough to keep me entertained during those long sleepless nights.
The Buckner Building in Whittier, Alaska Photography by Mary Farnstrom
After one such night, a metal hatch opened in the door of my cement cell, and I sat up in my cot. A smell wafted in, it was an odor that fell rancid upon my tongue and it caused my stomach to twist. I wasn’t used to this kind of hunger anymore, but being met with the smell of what I used to know as food was enough to make me nauseous. The tray was sparse, just powdered eggs, tomato soup, and no appetite for any of this; I could only assume they were still working with the supplies they could scavenge, but I wasn’t privy to the way things worked just yet.
“When am I going to be let out of here?” I asked the man wearing protective gear on the other side of the cell door, but I got no response. “Please,” my voice was hoarse, my throat was still raw from the guttural language of ravenous growls and screams that had abused my vocal cords over the last year. Standing up was still a chore, but I blamed that largely on the black and purple swollen mass that used to look like my right foot.
The doctor had told me that it was healing, but it was still immensely painful so I would have to take their word on that. I was one of the lucky ones who hadn’t sustained many injuries. Other than the initial bite that turned me, I was intact, but through the course of traveling with a roaming horde of other revenants, I must have had a bad fall. I hobbled over to the tray of what my brain recognized as food, while my body’s reaction to it argued that it was anything but. “Is there anything else to eat, this smells rotten…”
“I assure you it’s fresh,” the mousy whisper of the male voice inside the suit infuriated me, “but I heard them say your trial group will be out next week.” I found myself wondering how a meek young man had made it through an apocalypse unscathed when I hadn’t. Maybe he had been here all along. Whittier itself was a port town that was only accessible by boat or through a single-track train tunnel. If they had been desperate enough they could have collapsed the tunnel, but it had been much more effective to simply barricade the entrance and brave the outside world to hunt and scavenge during the summer months. To be honest they probably went the entire time with hardly a run-in or a disturbance until they began the medical trials here.
I took the tray and he snapped the hatch back up so quickly that it startled me; I ended up splashing the red soup down my white jumpsuit. I watched it trail down my front, the lurid clash as it stained the fresh white fabric brought me back to the present; then, a pang of hunger electrified my body. It reminded me of blood, one of the only pleasurable things I could remember in that vast nothingness and aggression that I had been lost in, but then I knew that my hunger being aroused by the thought of blood wasn’t exactly a normal thing. Their cure had restored my logical brain, the one that reminded me I was human, that gave me control over my body, and allowed me to make more than just knee-jerk choices. It had begun the process of healing that was much needed after what the last year of rot and walking death had brought upon my body. Surely if I had been found any later, I would have been amongst those who could not be brought back.
I hear a scream from down the way, it was followed by the sound of footsteps running down the hall and more yelling. I pressed my face against the bars to try to get a glimpse of what was happening. There was a blood curdling, inhuman screech and the commotion just became louder. I heard someone yell, “just shoot her!” and that’s when the gunshots rang through the jail. After that, I heard the head doctor curse loudly, something about what a waste of fucking time. Ten minutes later, they were dragging a body bag past my cell—another incident happened a couple of days later. It was worrisome, to say the least, they had been here longer than I had. If they were reverting, what did that mean for me?
I only knew as much as I could pull from my brief interactions with the people bringing my meals and the medical staff that came with my daily injection; some of them had hardened severe expressions, but most seemed nervous or frightened that at any moment I might be another failed experiment. The constant feeling of being observed was unsettling, like being stalked on a dark street with predatory anticipation. We were experiments, now—lab rats that could communicate—living only to satisfy their need to control an uncontrollable pandemic that had reduced the world population to just an eighth of what it had been.
The diseased walked freely in more than doubled the numbers of the uninfected. It was easy to see why they approached with such trepidation, but feeling as if I were a rabid dog that would no doubt bite their hand was at best dehumanizing. Falling asleep was getting progressively more difficult as I got closer to having my condition “contained.” That night was no exception, the only difference was that the nightmares started sooner, but I was starting to believe they were memories.
Another week went by of feeling the cool indifference of those who were treating me—it was the day before I was going to be released into a controlled population where I would be observed for my interactions with the uninfected. The discharge process was a five-hour lecture on how I needed to complete my daily outpatient treatments for the following month. The clock on the wall ticked each second by languidly with each new presenter. Considering it had been almost two years since I had last had a joy, I didn’t expect it would be too difficult for me to adhere to their demands to keep the uninfected safe.
Then again, with the whole state of the world still being without much of the former technological triumphs, finding people was more of a chore than finding a cure for the rising dead. In the end, I resolved to keep up my end of the bargain and walk back to the clinic from the rehab facility to get my daily treatments. I was finally allowed to go outside into the fenced yard where I was able to see the other people in the trial treatment with me; according to their limited research, it was not possible to get reinfected, so they weren’t exactly worried about us. I sat in the yard in the shade of a large birch tree that day when a girl a bit younger than myself sat down next to me.
“Did they find your family?” Her voice sounded as ragged as my own, I shook my head and examined the dandelion fluff that I had plucked out of the grass at my side. There was a moment of clarity as I stared at the dandelion, I remembered sitting in an overgrown field during the summer as a child, making wishes and blowing the fluff into the wind. “I’m Elle.” The woman offered her hand to me and I didn’t recognize the urge to shake it, it felt like an alien tradition that was lost to me now.
“Um—Molly,” it didn’t feel like my name either. “Why didn’t they let us out here until today? Aren’t we getting released tomorrow?”
“Yeah, but only because they have to make room for the next batch of… well,” Elle gestured broadly to everyone in the gated yard, “what we used to be. What we still could be…”
“What do you mean by that?”
“I’m not sure, I’ve heard other patients talking about something they call ‘the reversion’ but as far as I know, it’s just a rumor.” Her shoulders rose to her ears and the uncertainty in her voice was clear, “apparently some of the others they thought they cured, the treatments just… didn’t stick.”
Oh is that all? No big deal, I guess.
The next day we were woken up early and there was such strange anxiety when they handed me clean street clothes and directions to the rehab house I would be staying in. The sunlight was exceptionally warm on my cold skin and burned my eyes as I stepped out of the lobby of the old fortress. The fresh air was a nice reprieve from the stale, sterile air they had managed to maintain within the makeshift labs. I shielded my eyes and glanced either way down the street; the pavement was devastated, broken, and overgrown. There seemed to be people living across from the Buckner Building when I finally walked out of the front. I turned and saw that the Buckner Building was similarly crumbled—so it was just the inside that they had improved. There were only a few signs of life on the streets outside it was an eerie sort of isolation that left me feeling as if the world were ending all over again.
Photography by Specna Arms
I found myself wondering if Elle was going to be at the same facility as I was, it had been so long since I had seen a friendly face and she was the first person to talk to me like a human being since… I don’t know, I didn’t have any sense of time anymore. There were several people outside tending to a community garden as I turned a corner. They all stopped working when they saw me limping by them, I’m sure I was a sight to see—a pale, hobbling former dead girl, walking among them, reborn back into this shit show. I just kept my eyes on the ground in front of me, before I knew it was I standing in front of the house where I was going to be staying.
That’s when the screaming started. It instantly made my blood run cold. Glass shattered in the alley just around the side of the house which caused me to take a couple of steps back. Then suddenly my face met the pavement as I was knocked violently to the ground by the people who had been tending the garden. They had their guns raised and ready as they dashed toward the sounds of struggle, I rolled, dazed, and watched as this large man tore a woman apart in the alleyway—her screams were enough to draw a small crowd of people on the street behind me. Where the hell did they all come from?
One—Two—Three—and a head-shot for good measure. The people behind me were murmuring amongst themselves, “I thought they were cured!” I pushed myself up from the pavement onto my knees and watched the rest of the scene play out, “what if they all change back?”
Author. Artist. A little bit Alaskan. Mary lives with her dog in a rural cabin outside of Fairbanks, Alaska. They explore the bounty of the Alaskan wilderness during the summer and cozy up in their log cabin during the winter.
Night of the Living Dead (1968) was hardly the first zombie film—in fact, it was the fortieth, for those of you who like useless trivia facts—but it is possibly the most memorable of the older zombie classics. It’s not hard to see why it has persisted for the last fifty-three years, enduring beyond the renown of such modern zombie sensations, such as The Walking Dead (2010 – Present) and Train to Busan/Busanhaeng (2016). What most modern films and television shows of the horror genre seem to gloss over is their captive audience. Therein lies the opportunity for commentary on the civil rights issues that are still incredibly relevant in the present day.
One notable exception to missed opportunities for commentary being Jordan Peele’s Get Out (2017)—but we can get to that one later. For now, we’ll just focus on the message of Night of the Living Dead. As Tom Gunning explained in his essay, “confrontation rules the cinema of attractions in both the form of its films and their mode of exhibition. The directness of this act of display allows an emphasis on the thrill itself—the immediate reaction of the viewer,” (“An Aesthetic of Astonishment”, 122)—this thrill that we get from controversial messages and images on display within films is one of the main reasons we watch horror. Excitement is king.
They’re coming to get you, Barbara!
Johnny in Night of the Living Dead (1968)
A line of undead ‘zombies’ walk through a field in the night
What is Night of the Living Dead about?
At face value, this movie is just a story about survivors of a zombie apocalypse stumbling upon one another, clashing personalities, and finally a begrudging combining of forces to fend off the zombie hoard that surrounds the farmhouse that they each found and decided to hunker down in for safety. One by one, these survivors each ends up dying, until we see the last man standing—Ben, emerged cautiously from his secure space in the cellar of the farmhouse to find that police and other volunteers were roaming around, killing the zombies, and reclaiming their land for the safety of the living.
Unfortunately for Ben, these rescuers are less focused on finding survivors and more focused on mindlessly putting down anything they find that moves. While that might simply be interpreted as bad luck for our main character, Romero’s decision for this ending was actually fairly controversial considering the time in which it had been created. Now you might be asking yourself, where does the conversation of civil rights factor into this? Well, buckle up, buttercup—we’re just getting started.
Night of the Living Dead (1968) Movie Poster
Controversial Social Commentary
“Curiositas draws the viewer towards unbeautiful sights, such as a mangled corpse, and ‘because of this disease of curiosity monsters and anything out of the ordinary are put on show in our theatres,’” (Gunning, 124). Romero’s Night of the Living Dead (1968) gives us these “unbeautiful sights” in spades. Consider the special effects that were available to directors at that time—the glimpses of a woman with her face eaten off at the top of the stairs and zombies ripping flesh off of bones after an unfortunate accidental explosion of the getaway vehicle were the literal encapsulation of this concept. The intangible concepts within this film are the reflections of society and how little progress has been made since 1968.
Ben giving Barbara slippers
Freud pinpoints the appeal of the horror story. He begins by discussing the etymological root of the word “uncanny” in German, a word long associated with the horror genre, demonstrating how both the word and its opposite are very close in definition and usage… ‘it may be true that the uncanny [unheimlich] is something which is secretly familiar [heimlich-heimlisch], which has undergone repression and returned from it, and that everything is uncanny fulfills this condition.’ … Freud … hit upon the key to understanding the core of the horror genre. Horror is dissimilar from much of [the] science fiction genre in which the threatening ‘monster’ (often created because of the interference of science or technology)—whether it be alien, atomic mutant, or cyborg—is portrayed as the Other which must be destroyed or controlled by science, often in conjunction with the military/industrial complex, in order to save humanity. Horror tends rather to concentrate on another type of ‘Other,’ an ‘Other’ which is very familiar and because of that much more frightening, an ‘Other’ which is rooted in our psyche, in our fears and obsessions.
James Ursini, pg. 4 of the Introduction in The Horror Film Reader
The Civil Rights Movement
From 1954 to 1968 the Civil Rights Movement empowered Black Americans and their like-minded allies. They battled against systemic racism (or institutionalized racial discrimination), disenfranchisement, and racial segregation within the United States. The brave efforts of civil rights activists and innumerable protesters brought meaningful change to the US, through changes in legislation; these changes ended segregation, voter suppression for Black Americans, as well as discriminatory employment and housing practices.
The Assassination of Martin Luther King Jr.
There were tragic consequences for two of the leaders of the Civil Rights Movement. With the assassination of Malcolm X on February 21, 1965, and the subsequent assassination of Civil Rights leader and Nobel Peace Prize recipient Martin Luther King Jr. on April 4, 1968. Each of these losses to the movements provoked an emotionally-charged response; looting and riots put even more pressure on President Johnson to push through civil rights laws that still sat undecided.
The Fair Housing Act of 1968
The Fair Housing Act became law on April 11, 1968. It came just days after the assassination of Martin Luther King Jr.; too little too late, but it prevented housing discrimination based on race, sex, national origin, and religion. It was also the last piece of legislation that was made into law during the civil rights era.
Casting a Black Actor in a Non-Ethnic Role
The way the lead character Ben was written originally with Rudy Ricci. Surprisingly, however, when 31-year-old African American actor Duane Jones auditioned for the part, the decision to cast him was unanimous. Even Rudy Ricci was on board with the change in plans, stating that, “Hey, this [was] the guy that should be Ben.”
Duane Jones—the Anti-Ben
Romero recalled that Jones had been the best option when it came to casting the part of Ben, and remarked that, “if there was a film with a black actor in it, it usually had a racial theme.” He even saw fit to mention that he resisted writing new dialogue for the part just because they had cast a black lead. It was assumed that Jones was the first black actor to be cast in a non-ethnic-specific starring role, but that barrier was broken by Sidney Poitier in 1965.
Interestingly enough, the role of Ben was supposed to be a gruff, crude, yet resourceful trucker. His essence was that of an uneducated or lower class person. On the other hand, Jones happened to be very well-educated, with fluency in several languages, obtained a B.A. at the University of Pittsburgh, and an M.A. at NYU. Jones was the one who flipped the script, improvising through the dialogue to portray his interpretation of Ben as a well-spoken, educated, and capable character. Therefore, as originally written, white Ben was a stereotype whereas Jones turned the character into the antithesis of a stereotypical black ben.
So why was Night of the Living Dead so controversial?
Even though Ben is the protagonist, he was never meant to be the hero—in fact, Ben was supposed to represent just an everyday Joe, who “simply reacted to an irrational situation with strong survival instincts and a competence that, though far from infallible, surpassed that of his five adult companions trapped in that zombie-besieged farmhouse,” (Kane). What we would expect in terms of racially heated arguments, we only witness the palpable tension that displays what goes unsaid. What also may not occur to modern viewers as being controversial, is the portrayal of a black man and a white woman being locked up alone in a house together. Segregation may have begun over a decade prior, but racism doesn’t die overnight just because laws are changed.
The “Final Guy”
The tragic ending of Night of the Living Dead was a commentary on real injustices that were happening at the time, as well as a foreshadowing of an issue that has doggedly limped into the systemic racism of the twenty-first century. The world was facing its end of days. The threat of the undead rising from their graves and feeding off of the living was enough to pull everyone together to stay alive—but racism was still alive and well. Unlike most of his African-American male successors of horror, Ben does not fall victim to the black character stereotype by being the first character to die. Ben makes it to the end—the so-called “final” guy—he was able to save himself when the house was overrun by the living dead. Then, after all of his hardship, he ends up dying at the hands of the gun-toting police officers.
Ben was wielding a gun, he was clearly not a revenant, and the sharpshooter who put one between Ben’s eyes could very obviously see this—his death affected not a soul in that situation, his life in plain language was unworthy of continuing in the eyes of the men who were supposed to serve and protect the living, who instead of seeing a human being, perceived a threat. The ending that Romero’s film allowed to linger in the minds of the audience was controversial because it made people think. It made them look at the social and political issues that were washing over the United States all around them; Romero delivered in that two minutes ending, a message that was unforgettable. It has thusly endured through the culture of horror and has continued to inspire modern horror cinema.
Final Thoughts
If classical Hollywood style is posited as the norm, then filmmaking practices that deviate from it risk becoming seen as “primitive” (such as early cinema) or “excessive” (such as genres where spectacle often seems to trump narrative, including musicals and horror films).
Adam Lowenstein, “Living Dead: Fearful Attractions of Film”
Night of the Living Dead (1968)
Interested in watching the full film now that you’ve read this article? Well, you’re in luck—this film is now in the public domain and can be watched online for free.
Work Cited
Gunning, Tom. “An Aesthetic of Astonishment: Early Film and the (In)Credulous Spectator.” Viewing Positions: Ways of Seeing Film, by Linda Williams, Rutgers University Press, New Brunswick, NJ, 1995, pp. 114–133.
Author. Artist. A little bit Alaskan. Mary lives with her dog in a rural cabin outside of Fairbanks, Alaska. They explore the bounty of the Alaskan wilderness during the summer and cozy up in their log cabin during the winter.
The roots of voodoo run deep with the sordid history of slavery in America, originating from the traditional West African religion of vodoun (also vodun), it further evolved once it reached Haiti and Louisiana. Louisiana voodoo—properly known as vodoun—the queens and priestesses hold the highest position within this matriarchal religion. Something that may surprise those unfamiliar with vodoun, is that it’s actually a monotheistic religion which centers around the supreme creator, Bondye (French Creole for “good god”) who controls life and destiny. Bondye manifests his will through the many loa (also lwa) present within this belief system.
The loa are spirits who connect the followers of vodoun to their deity—through the use of vèvè, symbols which serve as visual representation of the loa during ritual, practitioners are able to call upon the loa for their assistance in personal matters. Despite many people not having any formal knowledge of loa or their role in the religious practices of vodoun, they would easily recognize the visage of popular spirits such as Papa Ghede and Papa Legba, if not just as cultural references that they associate with New Orleans in general.
Photography by Wian Juanico
Misconceptions of Voodoo Dolls
Misrepresented time and time again, voodoo dolls have come to represent something far beyond the reach of what they were originally used for. Hollywood would have us convinced that they’re instruments of evil, used to control the actions of people, or otherwise wreak havoc, and destroy their lives. Except voodoo dolls are not traditionally used to cause people harm in any sense of the word. These dolls are indeed used as a physical representation of the person who is the focus of the ritual, but instead of harm, they are often used for among other things, love, success, and healing.
The Mystery of Zombification
A far cry from the stereotypical walking dead that has made the horror genre of international cinema so powerful, the origin of zombies is quite a bit more disturbing than we’re used to these days. When it comes to the origin of zombie lore, the fear isn’t derived from the idea of being the main course of a zombie feast—instead it’s the idea of being turned into a zombie. The short and sweet version? Zombies as derived from the Haitian vodun practice are actually living people, who have been chemically induced to have no free-will.
Photography by Jane Hawkner
Hoodoo, Conjure, and Rootwork: African American Folk Magic
Many people believe that hoodoo and voodoo are interchangeable—it’s not a tough concept to explain that while they’re similar, they’re not the same, but it still seems to be an ongoing issue of mistaken identity. Voodoo, as has been explained now, is actually a religion that utilizes the folk magic practice, whereas hoodoo is actually just a folk magic practice with no hard and fast religious affiliation, although most practitioners identify as Protestant Christians. To be clear, hoodoo is but one of the most common types of African American Folk Magic, with other practices such as conjure and rootwork being nearly interchangeable with minimal differences, other than the region in which they are practiced.
Photography by Gerhard Lipold
Santería: The Worship of Saints
Another religion that is commonly mistaken for voodoo, is Santería—a religion that also has West African origins, but was further developed in Cuba among West African descendants. One of Louisiana’s best kept religious secrets, this Yoruba based religion merged with Roman Catholicism and embraced the Catholic saints, referred to often as orishas who act as emissaries to God—Olodumare.
A legend known in the Bayou is that of the Honey Island Swamp Monster—a bipedal cryptid that is likened to bigfoot, but described physically as being quite dissimilar other than its stature. This grey-haired, yellow (or red, depending on the source) eyed monster is said to be a creature that was born from chimpanzees that escaped from a circus train that wrecked on the tracks, and the local alligator population.
Author. Artist. A little bit Alaskan. Mary lives with her dog in a rural cabin outside of Fairbanks, Alaska. They explore the bounty of the Alaskan wilderness during the summer and cozy up in their log cabin during the winter.
Even if you’ve never been buried alive, rest assured, this movie cannot hope to capture the terror that one must feel waking up to the darkness and heart-stopping fear of waking up in a coffin, with no possible hope of being rescued. If you have not yet seen The Serpent and the Rainbow (1988), then perhaps it’s time—this movie has aged well, at the time of this posting, it’s nearly thirty-two years old, still relevant and pretty terrifying through the right lens. Given the fact that this movie was created in the late eighties, it stands to reason that if it were remade, it could be given new life, it definitely has the potential with a higher-rated actor and better cinematography to be a more nail-biting journey to have a glimpse into what zombification in the voodoo culture is truly about. The Serpent and the Rainbow was based on a book with the same name and directed by Wes Craven—a highly regarded thrill-maker in his heyday—and is given the attribute of being inspired by a true story, which is believable considering the attention to detail that was paid to even the most insignificant aspects of the story.
“In the legends of voodoo The Serpent is a symbol of Earth. The Rainbow is a symbol of Heaven. Between the two, all creatures must live and die. But because he has a soul Man can be trapped in a terrible place Where death is only the beginning.”
The Serpent and the Rainbow (1988)
Set during the political unrest of Haiti in 1978, Dr. Dennis Alan (Bill Pullman), an anthropologist turned field-researcher has just come back from exploring for medicinal herbs and plants; he’s hailed as a hero at the biological research company, at which he works because he’s brought back medicines that no one before has ever been able to collect. No rest is given for the weary though and he’s immediately asked to go investigate the mysteries of zombification in Haiti—they have just come across evidence of a case eerily similar to that of real-life Clairvius Narcisse. Christophe was a man who died and was brought back to life. So, Dr. Alan sets off to find this mysterious zombification powder, something his bosses hope to find useful in their medical research.
Surprisingly, much of the lore of voodoo is represented quite faithfully, which has a lot to do with the fact that most of the movie was filmed on location during a time of political and social unrest; the scenes in which voodoo rituals occur, they were actually filming voodoo practitioners who were in a trance state. The authenticity of these scenes sets this movie apart from any other movie about voodoo that is out there, it can’t get more realistic than this without being an outright documentary. The whole movie was based loosely around The Serpent and the Rainbow (1985) a non-fiction book was written by Wade Davis. The author is to this day, an anthropologist who initially made himself famous by his research in the field of psychoactive plants; he was one of the first outsiders to gain access to the secrets of zombification and how the powder was created, which are highly guarded secrets in the community of voodoo in Haiti.
So, while simultaneously staying true to much of what voodoo is about and not intending to create a horror movie, director Wes Craven was somehow able to make the movie a psychological experience that kept it both interesting and entertaining, long enough to get to the meat and bones of the plot. Insights into the poorly staffed insane asylums and the psychological state of a person who had undergone the trauma of being drugged, declared dead, buried alive and then being dug up and made to serve a master, created an environment early in the movie that this entire expedition was going to be a dangerous one for Dr. Alan. Like a well-trained and eager anthropologist, our antagonist goes above and beyond what any sane field researcher would do, finding himself in graveyards searching for a mentally unstable resurrected Christophe, attending voodoo rituals in which he witnesses men chewing on fire and women eating glass, and running into an evil witch doctor, Peytraud, who does not want him to be successful in finding the secrets to zombification. It’s important to watch this movie without any lens of bias, as far as what valid religion and spiritual practice are, it requires people to be open to what is possible when belief in the strange and unnatural is strong and unwavering.
Possessing the knowledge that Wes Craven never intended this movie to be a horror flick, it’s quite easy to see past the dated effects and experience Dr. Alan’s nightmarish visions with the depth of fear that someone that has had the superstition of the land seeded into his brain. With an added element of complexity, Dr. Alan falls for the beautiful psychiatrist who aids him in his journey to the highly sought-after zombification powder, which allows him to be more easily manipulated by Peytraud who later has Dr. Alan in his clutches. The cinematography in the torture room of Peytraud is intense, especially considering the time in which the movie was made, the gore wasn’t a necessary element to induce fear in audiences. We know what is going to happen to our antagonist when we find him being strapped into a chair, with his underwear around his ankles, when Peytraud reveals a coffin nail and tells Dr. Alan that he wants to, “hear (him) scream.”
The Serpent and the Rainbow (1988)
Not to be deterred, we see the effects that Peytraud has had to Dr. Alan’s mental state, his nightmares and visions get worse—he’s being buried alive in his dreams, he screams as blood begins to fill the coffin and quickly consumes his body. Political tactics are taken to scare Dr. Alan into leaving Haiti without what he came for, which nearly works if it weren’t for his hidden ally who ends up sneaking it to him after he has been forced into a plane that will take him home. Threats of being arrested and executed have been levied on him, which means he has to leave his lover, Marielle (Cathy Tyson), behind despite the danger she would be in for her associations with him. The brief time back in Boston is punctuated with the powder having been researched, which the movie is also incredibly true to its source, noting that the subject would be aware of everything that was going on, while still appearing clinically dead. Peytraud shows himself through magical means, making it clear that he can reach Dr. Alan wherever he may be—his visions have not ceased since arriving back home. Dr. Alan returns to Haiti in order to make sure Marielle is safe, he finds the ally that gave him the powder has been executed for what he has done—this is where things truly turn bad for him.
Don’t let them bury me. I’m not dead.
Dr. Alan – The Serpent and the Rainbow (1988)
After having zombie powder blown into his face by one of Peytraud’s associates, Dr, Alan stumbles through the village and eventually falls to the ground, pale and apparently dying–he utters the words that the movie is famous for, “Don’t let them bury me. I’m not dead.” The fear in his eyes is not overplayed, in fact, this part was incredibly well done. After being declared dead in the hospital, we see Peytraud has taken control of his body and is seeing to it that Dr. Alan is put in the grave.
“When you wake up, Dr. Alan—scream. Scream all you want, there is no escape from the grave.”
Peytraud – The Serpent and the Rainbow (1988)
Before watching this movie, I read reviews of it, so this is always where I was led to believe that the movie ended—our hero, the noble anthropologist, seeking secrets for the future of medicine gets buried alive and that’s that—the ultimate fear of someone who is claustrophobic, meeting their demise in a cramped box with severely limited oxygen. Except, this isn’t where we end—Christophe, comes to Dr. Alan’s rescue when he awakens from his drug-induced trance and begins to scream. In a moment of unexpected vulnerability, Christophe consoles the anthropologist, “You’re alive. You see things the living can’t see. In a daring rescue of his lover, Dr. Alan squares off against Peytraud where he encounters several setbacks and finally overcomes the mind control of his nemesis, defeats the bad guy, rescues the girl, and saves the day. His visions cease and we’re led to believe that he goes on to live a happy and full life.
All in all, this movie has stayed relevant over the past three decades and is highly recommended for being both unique and authentic in its representation of zombies. You’ve got to check this one out!
Author. Artist. A little bit Alaskan. Mary lives with her dog in a rural cabin outside of Fairbanks, Alaska. They explore the bounty of the Alaskan wilderness during the summer and cozy up in their log cabin during the winter.
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