Sunday, May 07, 2017

Reel Paganism::The "Folk Horror" Revival

Ah, those Years of Seven. We looked at the significant anniversaries in the World of Weird this Year of Seven is marking, from Heaven's Gate and the Phoenix Lights to the Harmonic Convergence to the releases of Star Wars and Close Encounters of the First Kind. 

As it happens, there's another major anniversary on the docket this year and that's the birth of the modern "NeoPagan" movement.
Fifty years ago, in 1967, three organizations were formed which would have a profound impact on the shape of contemporary Paganism: Frederick Adams founded Feraferia, a wilderness mystery religion; Aidan Kelly and others formed the New Reformed Order of the Golden Dawn, an eclectic witchcraft tradition; and Tim (Oberon) Zell filed for incorporation of the Church of All Worlds, which was based on the fictional religion described in Robert Heinlein’s novel, Stranger in a Strange Land.
As the Church of All Worlds shows, the NeoPagan movement was born out of the rising Geek insurgency, out of a fermenting sub-subculture in which Dune, Star Trek and Lord of the Rings had well and colonized the imaginations of the young and dateless.

The crossover would become so successful that the strict atheism and naturalism that had once been de rigeur in sci-fi (and fandom in general) would soon be put on its back foot by this new Mysticism, a current that would revolutionize pop culture with the runaway success of Star Wars.

NeoPaganism occupied a fair bit of real estate in the collective mind of Fandom but has never been the upstart mass movement its adherents might have you believe. It probably peaked as a movement in the 1990s (with Buffy, the Vampire Slayer) and, if the current alarm bells being rung in the NeoPaganism blogosphere are any indication, has been receding ever since. So much so that many NeoPagans believe the jig is finally up.

Contemporary Paganism isn’t an institution, but we do have institutions, and many of them are  struggling to survive.  Cherry Hill Seminary announced last year that it might not be able to continue its programming.  CUUPS is hardly thriving.  The Pagan Community Statement on the Environment, which is quite possibly the single largest expression of Pagan voices ever, has not yet collected a mere 10,000 signatures in the two years since it was published.  And, as far as I can tell, none of the organizers of Pagan festivals and conferences have reported significant growth in recent years. These are just a few examples of Pagan institutions that I have been involved with to one degree or another over the years.
In Britain, where so much of the Wicca and NeoPaganism we recognize today was born, the situation seems pretty much the same. NeoPaganism is struggling there too, ironically as the current Chaos Magick revival is picking up steam.
 I’ve been told that the number of registered members of the Pagan Federation has gone down for the first time. At the Harvest Moon Conference in 2016, Melissa Harrington confessed that she felt that this decline in active participation was indicative of Paganism “going underground” again. Most of the Pagan Federation events I’ve been to recently have shown a similar demographic spread to OBOD ones. 
My concern is that the declining number of young participants in the Pagan community in Britain, and the general diminution of those taking an active role in the community as a whole, indicates that that growth has stalled. British Paganism—as a subculture and as a movement—is in trouble.
I'm not at all surprised by this. I'd wager that most NeoPagans had some kind of traditional religious upbringing, which made them at least casually familiar with the basics of ritual and theology. With traditional religion a fading memory among NeoPaganism's mission field, it becomes harder than ever to attract people to the surrogate community that NeoPaganism promises. 

But there's also the problem of the movement failing to deliver what it promises:
What is in decline, then, is something quite specific—the Pagan Movement; a collection of organisations, publications, ceremonial genres, training courses. That collection is no longer feeding the appetite of the general public for the magical.
Then there's the prickly issue of sectarianism. NeoPaganism bears only a glancing resemblance to the ancient variety, but it's chock full of the kind of perpetual fragmentation that a Pagan in ancient Alexandria might have been sick of. One blogger is even pushing an atheist strand of NeoPaganism:
Atheopaganism is post-Belief religion. It is evidence-based spirituality rooted in real-world, positive, life-affirming values. It gives us what religion is good at giving us, and avoids trying to do what science can clearly do better. 
I believe it is in broad strokes what succeeding generations will practice in growing numbers. It is what will give meaning and build community for people who have left behind the ideas of gods and magic.
Yeah, good luck with that. After all, discarding your traditional core tenets has worked out so well for the so-called Mainline denominations. 

Like the churches that so many NeoPagans grew out of, the movement is looking to political activism to "stay relevant." But people interested in activism now have a endless buffet of NGOs and pressure groups to choose from, and most activists today tend to see any flavor of spirituality as regressive and impolite. Which may be why most Mainline Christian denominations are now fading into history.

But a strong argument could be made that NeoPaganism is fading because the overall culture has been so effectively paganized. If that's true, then where do you go from there?

 Scarlet Imprint publisher Peter Gray was a bit ahead of the curve when he announced the impending death of NeoPaganism three years back. And he sees the same trends at work- Neopaganism is fading because it's no longer needed:
There is no halting the decline of the initiatic witchcraft traditions of Gardner or Sanders, nor the collapse of neo-paganism. The reason? To use the correct mimetic formula: Because Internet. People are having their needs met by the online simulacra of witchcraft. Those who are seeking witchcraft simply do not have to hunt out lineages, everything is before them in the digital form that has socialised them while their parents paid more attention to their smartphones.
Gray calls for the "rewilding"of Witchcraft, for the art to return to its outlaw roots. He wants to recapture the danger of Witchcraft, which he believes- rightly- has been traded away by Wiccans and their fellow travelers. 

But the question then becomes how wild are you willing to be? Witches are killed on on a fairly regular basis in developing countries because they're seen as dangerous and taboo. In our anything-goes culture what exactly do you have to do to recapture that outlaw sheen? It's no small question. Why?
Well, because the Gardnerian Book of Shadows tells us exactly how dark ancient witchcraft and Paganism could get: 
Priests know this well; and by their auto-da-fé, with the victims' pain and terror (the fires acting much the same as circles), obtained much power. Of old the Flagellants certainly evoked power, but through not being confined in a circle much was lost. The amount of power raised was so great and continuous that anyone with knowledge could direct and use it; and it is most probable that the classical and heathen sacrifices were used in the same way. There are whispers that when the human victim was a willing sacrifice, with his mind directed on the Great Work and with highly skilled assistants, wonders ensued but of this I would not speak.”  
Which brings us to the Folk Horror revival.

Back to the recent Beltane Fire Festival.
The event, first organised in the mid-1980s, marks the ending of winter and is a revival of the ancient Celtic and Pagan festival of Beltane, the Gaelic name for the month of May.
Thousands of spectators gathered on Calton Hill in the Scottish capital to watch drummers, fire dancers, physical theatre and a large bonfire.
During the event, the Green Man is killed as god of winter and reborn as spring to consort with the May Queen.
This is a big deal in Scotland. And other types of ancient festival revivals have been popping up in Britain over the past several years as well, particularly in provincial towns looking to drum up tourism. 

But do note that in the ancient Beltane festivals the Green Man was actually killed as a sacrifice to the gods of the crops. The Edinburgh festival obviously stops short of this, but this is like trading out wine for grape juice at communion. The real McCoy is baked into the rite itself and soaks through to the surface. It can't help but.
So what does this all have to do with the so-called Folk Horror revival? Well, the folk component of the genre doesn't refer to old Joan Baez records. It draws upon the idea of ancient folkways- often those centering on human sacrifice- bubbling back up to the surface and violently intruding on the lives of unwitting cosmopolitans.
Unlike other sub-genres, folk horror’s very form is difficult to convey. Despite what its simplistic description implies – from the emphasis on the horrific side of folklore to a very literal horror of people – the term’s fluctuating emphasis makes it difficult to pin down outside of a handful of popular examples. 
The term first came to prominence in 2010 when Mark Gatiss used it as an umbrella theme to describe a number of films in his A History of Horror documentary for BBC4. Yet the term was used in the programme in reference to an earlier interview with the director Piers Haggard for Fangoria magazine in 2004, in which Haggard suggests of his own film The Blood on Satan’s Claw (1971) that he “was trying to make a folk horror film”.
The revival encompasses a number of films and novels but regards three British films as the sacred texts of the genre:
The trilogy, now often known under the banner of the ‘Unholy Trinity’, consist of Michael Reeves’ Witchfinder General (1968), Piers Haggard’s The Blood on Satan’s Claw and Robin Hardy’s The Wicker Man (1973). Though their imagery has since defined all things “olde” and “wyrd” about Britain (see the cover of Sight & Sound, August 2010), it is in their narratives where folk horror becomes defined.  
All three films work through an emphasis on landscape which subsequently isolates its communities and individuals, skewing the dominant moral and theological systems enough to cause violence, human sacrifices, torture and even demonic and supernatural summonings.  
The Witchfinder General traumatized me when I watched it on Creature Double Feature way back in the day. Unlike most of the other Folk Horror landmarks it's based on real-life events.
HP Lovecraft's shadow looms over the genre, whether he likes it or not. There are obviously significant differences but a lot of his stories seem to center on city-slickers dealing with hideous eruptions of the primeval in decaying rural outposts. Lovecraft is often criticized for his racism but the truth is he didn't seem to like much of anybody outside his perceived social set.

From "The Call of Cthulhu" to "The Shadow Over Innsmouth" to "The Festival" it's pretty obvious exactly where Lovecraft was coming from. Lovecraft was terrified that modern civilization was nothing more than a fragile veneer, ready to flake away under the slightest existential pressure. And cults and cultic practices were like the monster under Lovecraft's bed, always ready to pounce once the lights went out.

(In this context, Stuart Gordon's fever-dream film version of Dagon could be seen as an outlier within the Folk Horror genre).
Lovecraft enjoyed his own revival in the 1960s and one can't help but wonder what kind of effect he had on the emerging Folk Horror genre. The Wicker Man is often seen today as a kind of one-off but in fact it was following very closely in the footsteps of earlier films. 

The Witches, partly written by Nigel Kneale, is an early example of the type as is Eye of the Devil, which made a star of Sharon Tate. In the kind of hideous synchronicity that follows all potent art like a lost puppy,   Tate would become a sacrifice to the kind of cult that probably haunted Lovecraft's nightmares.  

Both films, released in 1966 and 1967 respectively, worked the theme of an outsider to a rural community discovering grisly ancient practices lurking beneath a placid rustic surface. Eye of the Devil, like The Wicker Man, centers on crop failure and the need of the community to kill its ritual king to appease the gods of the fields. So the fields were already well-furrowed by the time Anthony Shaffer and Robin Hardy had their brainstorm.

Thomas Tryon's 1973 novel Harvest Home was adapted into a TV miniseries in the late 70s and taps in the same vein: in this case a New York family moves to a small town and discovers that their new neighbors still practice the ancient Celtic folkways. Since it's based on an American novel it's usually overlooked by Folk Horror revivalists, but it's a solid example of the type. Maybe one of the more potent examples, actually. Shame it's not better known.
There are variations on the theme to be found during this same Golden Age (the late 60s to the early 70s). The Shuttered Room, based on a story HP Lovecraft cowrote with August Derleth is a variation on the type, as is Sam Peckinpah's Straw Dogs, which starred Dustin Hoffman as an American married to a British woman played by Susan George. They move to the rural English village where the George character grew up and are menaced by a gang of local thugs. Straw Dogs was remade in 2011 and moved to the rural South. Of course.

A more recent example of the type is Kill List, an absolutely extraordinary film that has you believing you're watching one kind of British drama before pulling the rug out from under your feet and landing you in quite another altogether. I'm not going to say too much more about it since you really should see it for yourself.
But The Wicker Man (also remade, badly, in 2006) remains the King of the Folk Horror Crop. The film hardly seems like a horror movie for most of its running time, more like a quirky musical comedy, kind of a warped Brigadoon. And it's based in ancient Celtic rituals, or at least legends of ancient Celtic rituals.
The idea of a “wickerman” is reminiscent of references in both Irish legend and the second branch of the WelshMabinogi to men being inveigled into a specially built house, which is then set fire, immolating them. There is also a reference by Lucan, and the comments by later scholars as part of the Lucan scholia, in the Pharsalia,to three Celtic deities; Taranis said to have been propitiated by burning, Teutates by drowning, and Esus by hanging. Esus is mythologically similar to the Nordic deity Odin, also associated with hanging from a tree. 
But it wasn't only the Celts who practiced human sacrifice. The Normans, who conquered England in the 11th Century, were huge fans of human sacrifice before giving in to Christian convention. Warlord Rollo was a exemplar of the Norman split-personality when it came honoring the ancient Viking folkways.
Adémar of Chabannes, however, writing about 100 years after Rollo’s death, described his last days as a time of religious madness, in which the Heathen ‘Rollo’ rose up against the Christian ‘Robert’ and in a desperate attempt to atone for the betrayal of Odin and Thor ordered the beheading of 100 Christians as sacrifices to them. This was followed by a frenzied attempt to balance the books yet again when he distributed ‘one hundred pounds of gold round the churches in honour of the true god in whose name he had accepted baptism’. 
Is Rollo the spiritual founding father of Folk Horror? Sounds like it to me. There's an inherent schizophrenia at work in the genre, building on the paranoid truism that things are never what they seem, that ancient horrors are always lurking beneath respectable surfaces, looking for a way out.

So what is the driving impulse behind Folk Horror? It's an inherently Pagan form, an immersion into the dark mysteries of the countryside. It feels deeply atavistic, like a twisted celebration of the premodern. The genre often seems to address a very human desire to belong to a tribe that's both nurturing and absolutely fearless, even if that tribe are presented as villains.

But there's also that repressed impulse to bask in somebody else's sacrifice, to exercise that kind of complete control over life and death. Post-Enlightenment culture has worked around the clock to erase all this from our firmware but only seems to have moved the pieces around the board.

By contrast, NeoPaganism was always going to be a nonstarter because it pretended it could recapture the positive aspects of the old folkways and discard all those it found problematic. It also believed it could recreate the bonds of kith and kin in a urban- or more accurately, suburban- setting. That it could soak up all the richness and drama of ancient Paganism without getting its hands dirty. Or more accurately again, bloody.

Sorry, but that's not the way it works.

Folk Horror dispenses with all that and reminds everyone that life and death were barely a whisper apart in the old times. That bloodshed was a daily fact of life back then. It's just the way things worked. After all, it wasn't so long ago that housewives killed their own chickens. No one blinked at the sacrifice of a lamb or a piglet at even the swankiest Mystery cults. Bacchanalias often ended up with Maenads ripping wild animals limb from limb (Maenad actually means "raving one"). 

Sacrifice was absolutely inseparable from belief. By contrast NeoPaganism feels more like a slightly more exotic form of Unitarianism. Sort on spectacle and sacrifice and long on sanctimony. 

So my guess is that the Edinburgh Beltane Festival is so popular not only for the nudity and the LARPing but also for serving up a vicarious echo from those olden days, when these dramas were all played for keeps.

Not all Folk Horror is based in Pagan human sacrifice but the death and horror that people once took for granted are tightly wound into its weave. So it will be worth watching to see where this genre goes in response to the hyper-acceleration of Globalism and technocracy. For now it serves as a way to soak up the olde dramas without making much of a mess. It could go eventually go in another direction entirely, kind of like how The Wicker Man led to the Burning Man Festival. 

It could even lead to a neo-NeoPaganism. Stranger things have happened, right?


  1. Hmmm... You sure like to emphasize sacrifice. There are many ways to skin a cat, some of which don't actually involve cats or skinning at all. You could, for example, read "The golden bough" from end to end, instead of skimming through it like most people do. It has a different effect if you actually read it slowly. I say it as somebody who first skimmed through it, thought I got the general idea, and later on actually read it end to end, and found that at the end of it I knew things that weren't even mentioned in the book. Hard to explain, you have to experience it.

    Anyway, this post reminds me of bullfighting. As far as I can tell, bullfighting has still significant elements of Mithraism (the mystery religion that competed with Christianity, where bull slaughter was a central part). Bullfighting has real bull sacrifices and the occasional human sacrifice, when the torero gets caught. It's highly ritualised, consisting on three parts, and I'm sure magicians can see the value of this particular ritual.

    1. "bull fighting"

      yes, this is it. Lots of pagan rituals and traditions were co opted by Christianity, and Islam, and the rest of the Abrahams. Judaism stole from the Sumerian religion.

      In the middle east today many pagan relgions hide in the shadows, or pretend to be muslim.

      bashar assad of Syria comes from a religion called alawite, its a mixture of Christianity, Islam, Gnosticism.
      The alawites have a sect of priests who preserve hidden knowledge and what they really believe.

      I recently stumbled upon a video for a song by Julian casablancas, it features a lot of Spanish culture, you can see how vibrant and ritualistic, a lot of the people look like they have a madness in their eyes.

    2. The only reason I talk about sacrifice is that there are so many people playing at practicing systems that were centered on it. This isn't advocacy it's criticism. You can't say you're adhering to a system and then turn around and discard the central practice of it. It just doesn't work that way.

    3. "The only reason I talk about sacrifice is that there are so many people playing at practicing systems that were centered on it. This isn't advocacy it's criticism. You can't say you're adhering to a system and then turn around and discard the central practice of it. It just doesn't work that way."

      If this theoretical practitioner lives in a country whose ancestors sacrificed (eg young me in wars, men sacrificing their time and health for their families, civil war sacrifices, etc) wouldn't then they already have accomplished the necessary sacrifice per se?

  2. a 1970 BBC play Robin Redbreast is also considered an early example to the genre

    1. Yes indeed. It's a big, rich and fertile genre to dive into. I neglected to mention Stephen King's Children of the Corn. That's another example of an American variant.

  3. Would you connect the interest with folk horror to the Volkish paganisms out there? Is the horror element of folk horror a potential reaction in part--maybe even a mainstream reaction against--the ethnonationalist or tribalist inclinations to Volkish movements? Or would you say folk horror popularizes these pagan elements and wallows in the spectacle unleashed?

    1. I'm not sure there's a real connection there. In my experience there isn't a lot of irony in volkish paganism so I think they'd be fairly allergic to the genre.

  4. "neo neo paganism"

    Or like they do in music "post paganism"

    Is it just me or were there a lot more cults in the past? (and serial killers too, but thats another story)
    It seems to have dried up, or the media has stopped reporting on them.

    I think about religion, all the religions always promise some sort of peace or salvation, or love. Real slick way to take advantage of weak or lost people..

    I wonder if there ever could be a modern cult that sacrifices and kills people, a real death cult. isis?

    Did you forget chris, you can become a martyr by sacrificing yourself

    1. From what we've been told about ISIS they certainly qualify as a death cult. But I think there are probably more out there we don't know about.

  5. There are still various religious groups in America practicing animal sacrifice. Voodoo and Santeria come to mind, and some Asatru/Norse groups. They don't really hide it, either. Perhaps not coincidentally, these groups tend to be racially tribal as well. I imagine there are a number of solitary pagans of differing stripes who engage in animal sacrifice as well, but they aren't going to be advertising the fact.

    Largely, kind of people who would join Neo-Pagan cults in decades past now join political cults instead. The rapid rise of the far-left in the past decade is emblematic of this. Neo-Paganism has long been filled with those left-of-center. But the rise of the internet has enabled young people to gain membership in social groups -- groups often centered around socio-political dogma, no religion needed.

    >Lovecraft was terrified that modern civilization was nothing more than a fragile veneer, ready to flake away under the slightest existential pressure.

    He wasn't wrong.

    1. Voodoo and Santeria are nearly identical to many of the ancient Mystery cults so that's no surprise at all. And the far left is very much a cult and always has been. There's been a lot written about that phenomenon. There's a eschataology, a cosmology and a demonology at work there.

  6. A religion is a religion only so long as it has an ethos. Without an ethos it is more a reaponse to social factors and temporary, or with that of a fading ethos, it will inevitably fade. Just as these ethos fade, so too does western civilization. Which is not to say Western Civ requires a particular ethos, but it needs something more than materialistic nihilism in order to survive.

    The issue with neo-paganism has always been that it has no coherent ethos. It offers little, and promises concrete results that do not manifest. All the worlds great religions otoh promise spiritual transformation. Both self actualized and abstract, and a strong set of ideals to follow. In this context, neo-paganism is hardly a religion at all.

    1. Western civilization ebbs and flows, always has. The tide goes out when the founding myth is lost. You saw this in Greece and Rome, you can probably trace it back to Sumer. Overarching myths keep societies together. Old myths fade and eventually get replaced by new ones. I guess we'll see what effect the technocratic myths have on the future. Those too are based in a fundamentally mythic view of history.

  7. I read a review for a high-def release of Lair of the White Worm this morning. I haven't watched that since the 80s, but I think that would fit into this genre.

    1. I love that movie but I'm not entirely sure it qualifies. I'd have to think about it, see what other researchers think.

  8. I'm shooting from the hip with this memory, of what Shirley Jackson was reported to have said when she found out that South Africa had banned her short story, "The Lottery." "Good. They understand exactly what it's about."

    I even think that I encountered that quote when I read that story as a high school sophomore, ca. 1978, in a town that could reasonably be described as "rural bible-belt". It was assigned reading. The short film the teacher showed us of the story, in black-and-white as I recall, was probably just as evocative as some of the "folk horror" movies you list. Watching little kids help stone the desperate, randomly chosen housewife made our fifteen-year old selfs laugh, but that was a defense for sure. It was disturbing. Not exactly "hidden" stuff.

    1. I wasn't aware there was an adaptation of The Lottery. I'll have to look it up. That's certainly a solid example of the genre. I read it in high school as well.

  9. Much to ponder as always. What are your thoughts on the more nationalistic strains of paganism cropping up in parts of Europe, for example, in Lithuania or Iceland? Nothing remotely new-agey about them:

    One could argue about "blood & soil" pagan nationalism being part of the reaction to globalization of course, but I think there's a lot more going on here. You were really on target with your observations about how dark ancient witchcraft could be, esp. the bit about the fine line between life & death. I think it all ties back into Jung's ideas about the shadow, in this case, society's shadow. There's a gaping hole in modern culture that will be never be filled by online shopping, social media, gig jobs, atheism, technology, transhumanism, neopaganism, etc. in fact, such things are probably making that hole a whole lot bigger. & if society keep repressing its shadow, it won't end well for anyone.

    1. I think the nationalistic paganisms are probably inspiring some of the new folk horror and not necessarily in a favorable light. You can't witness one of these festivals and not come away wondering how it could all wrong. Writers naturally think that way. It's still a living form so we'll have to see with the benefit of hindsight what influences were informing it.

  10. This is excellent work, Chris. Been having all kinds of trouble with my phone and laptop recently (MercRet, amirite?) which is why I'm light on comments recently. Once I sort it out I'll be back with some proper comments. Stay stay secret, son! :)

    1. Yeah, this MercRet certainly seems to be sticking around, it's having a comparatively long shadow. Good luck with your technological mischief issues.

  11. The problem with pronouncements of the Death of NeoPaganism is that it depends largely on blog entries and wishful thinking and less on the boots-on-the-grpund experiences most of us actual NeoPagans are having. I know for a fact that initiatory traditions are healthy and thriving, albeit not the dominators of the scene they used to be -- a good thing. The scene is a lot more diverse than it was even 15 years ago. In many ways "NeoPaganism" as a homogenous movement only lasted long enough to get seeds planted that are sprouting and growing healthily in myriad ways.

    1. Well, that's encouraging. I'm perceiving the movement as an outsider so I'm always interested in hearing what's going on inside the movement itself. What I do think is happening is that the fluffy bunny stuff is waning and the more serious strands are emerging. Be very interesting to watch.

  12. There are plenty of ancient religions you could LARP that don't include garrotting virgins or burning people alive. The ancient Egyptians are famous for limiting their sacrifices to animals.
    I think Gordon White has a good handle on what's happening - animism makes a lot of sense and it's probably humanity's default setting. Blood offerings to archonic entities is more a sign of submission to an otherwordly overlord

    1. The Egyptians can't really be called "pagans" unless to define the term to encompass any polytheistic system. I personally don't. The Egyptian religion was a highly urbanized cult of state that was not really dissimilar to Christianity in many ways. And again my brief is with those who claim to follow the old folkways and then decide the essential elements can be discarded. I'm certainly not advocating for blood sacrifice per see.

    2. Absolutely correct. And of course the Egyptian religion was highly systematized early on. And closely identified with the nation. It may be worth noting, however that there is strong evidence for ritual cannibalism in the neolithic, predynastic period.

  13. If so-called neo-Paganism is dying, good. It is to real paganism and related occult and shamanic notions and practices, what junk food is to real food. Imagine some Native shaman from the Americas (before the Europeans came and destroyed and corrupted it all), or a ju-ju man from Africa observing these plastic neo-pagans at work and play. Or for that matter the Europeans of old - before the rise of the Churches - observing their "successors". Exactly.

    There is a deeper subtext to The Wicker Man, the ending of which as you allude to Chris, so jars with all that has come before. A pining for a pre-Christian England and Europe. There is also a parallel re The Wicker Man, with the playwright Anthony Shaffer's brother Peter Shaffer's play Equus. Equus has strong pagan associations and meaning (although not about witch hunts per se).

    1. I think The Wicker Man is also about wanting to become part of something bigger than one's self, whether it's Howie's Methodism or Summerisle's paganism. Part of a community, part of nature, part of divinity. The film works on a number of different levels which is why it continues to resonate.

  14. Excellent, thought-provoking article (and equally compelling comments section!), I immediately flashed back to George A. Romero's Season of the Witch (aka Hungry Wives; 1972), which makes the craft links explicit but also places them within a contemporary '70s consumer society frame (although not exactly "horror," SoW is not out of place when considered alongside Romero's Martin and Dawn of the Dead, placing witches, vampires and ghouls up against the emptiness of what we're now calling neoliberal capitalism); you can watch Season online now (free!), so perhaps its undeserved obscurity will end.

    1. Good call. Very interesting movie on a number of levels. Romero's non-Dead films are a lot more interesting to me on a thematic level, even if most of them are obscure today.

  15. Any interest in helping use this mystery cult content in a comic book franchise? I'm developing a series about a group of kids drawn into a secret paranormal group that fights the historic hidden hands (THE GLIMMER SOCIETY):

    Let me know: