CARRIE: BEFORE THE BLOOD

The novel that turned adolescence, repression and female rage into horror

Before Carrie White became a cinematic icon, before the prom dress became one of horror’s most recognisable images, before the blood became an indelible part of popular culture, there was a novel.

Published by Doubleday on 5 April 1974, Carrie was Stephen King’s first published novel. It arrived before the phenomenon, before the adaptations, before the author became synonymous with American horror. At the time, King was still a high-school English teacher in Maine, writing in the evenings and weekends and trying to establish himself as a professional writer. The book would change everything. But read more than half a century later, its most remarkable quality is not that it launched a career. It is that so much of what would make Stephen King such an important chronicler of American fear is already there.

The small town. The school. The family. The outsider. The private cruelty hiding beneath respectable surfaces. The collision between the supernatural and the painfully ordinary.

And, at the centre of it all, a girl.

Before the blood, there was Carrie.

The first great horror of Carrie is not telekinesis.

It is menstruation.

Carrie White’s first period arrives in the girls’ shower at school, and she does not understand what is happening to her. Rather than receiving compassion, she becomes the object of ridicule. Her classmates throw sanitary products at her and laugh while Carrie panics, believing something terrible is happening to her body.

It is an extraordinary opening because King establishes the novel’s central conflict before introducing its supernatural element.

Carrie’s body is changing.

Everyone around her has an opinion about what that means.

And Carrie has been given almost no opportunity to understand it for herself.

That distinction is fundamental to Carrie. The novel is often remembered as a story about a bullied girl who develops telekinetic powers and eventually takes revenge upon her tormentors. But that description makes the supernatural sound like the beginning of the horror.

It isn’t.

The supernatural is the escalation.

The horror has already begun.

Carrie has been taught to fear her own body. She has been taught that sexuality is sinful. She has been taught that desire is dangerous. She has been taught that the outside world is corrupting. At school she is ridiculed for failing to understand the social rules everyone else seems to know instinctively.

She is trapped between two institutions that both insist they know what she should be.

Neither allows her to discover who she actually is.

At home, Carrie is controlled by Margaret White, one of horror fiction’s great portraits of religious extremism.

Margaret’s faith has become a mechanism of punishment.

The body is sinful. Sexuality is sinful. Desire is sinful. The ordinary processes of growing up are transformed into evidence of moral failure.

For Carrie, puberty therefore becomes something approaching possession.

Her body is doing things she does not understand, while her mother responds not with education or reassurance but with condemnation.

Margaret does not simply teach Carrie that the world is dangerous.

She teaches her that Carrie herself is dangerous.

That distinction creates the psychological architecture of the novel.

Carrie grows up believing that there is something fundamentally wrong with her. Her mother confirms it. Her classmates reinforce it. Even her own emerging sexuality becomes another source of fear.

The telekinesis therefore fits perfectly into the novel’s logic.

Carrie possesses a power that nobody can adequately explain.

Neither can Carrie.

But unlike her body, this power belongs entirely to her.

She can make things move.

She can make doors close.

She can make the world respond.

For the first time, something inside Carrie cannot be controlled by somebody else.

And that is precisely what makes it frightening.

Stephen King has described Carrie as being partly concerned with the ways women discover their own channels of power and with what men fear about women and female sexuality. That idea is embedded throughout the novel.

Carrie’s telekinesis is not simply a supernatural ability.

It is metaphor made physical.

Her body changes and she is frightened.

Her emotions intensify and she is frightened.

Her sexuality emerges and her mother is frightened.

Her independence develops and everybody around her becomes increasingly uncomfortable.

The more Carrie begins to understand that she possesses power, the more the people surrounding her attempt to control it.

This makes Carrie a deeply physical horror story.

Not because it is obsessed with gore, but because it understands that the body is where so many systems of power begin.

The body is where puberty happens.

It is where sexuality happens.

It is where shame is imposed.

It is where violence leaves its evidence.

And, eventually, it is where Carrie discovers that she can no longer be contained.

Carrie’s school is not merely the setting for the story.

It is a machine.

A machine for sorting people.

Popular and unpopular.

Beautiful and ugly.

Powerful and powerless.

Included and excluded.

The cruelty of the novel is particularly effective because it does not require monsters.

The students already understand how to hurt each other.

They know which words matter.

They know who can be humiliated without consequences.

They know that an audience makes cruelty more powerful.

Carrie is not merely bullied.

She is turned into entertainment.

That is one of the novel’s most disturbing ideas.

Humiliation is not necessarily private. Sometimes the humiliation requires witnesses. Sometimes the laughter is the point.

The school becomes a theatre, and Carrie is the unwilling performer.

The other students become spectators.

And eventually, on prom night, the entire system of humiliation becomes a spectacle on a much larger scale.

The tragedy is that Carrie has spent much of the novel wanting exactly what the school temporarily appears to offer her.

Acceptance.

Recognition.

Belonging.

That makes what follows considerably more painful.

She does not walk into the prom expecting to destroy everything.

For a brief moment, she walks into it hoping she might finally be allowed to belong.

One of the most interesting things about Carrie is that it does not divide the world into simple monsters and saints.

Sue Snell is capable of cruelty.

She is also capable of remorse.

Tommy Ross is not Carrie’s tormentor.

He becomes part of the attempt to give her a normal evening.

Miss Desjardin, the gym teacher, understands more than most of the adults around Carrie and attempts to protect her.

These moments matter because they prevent the novel from becoming a simple revenge fantasy.

There are alternatives.

Carrie’s tragedy is not that nobody ever offers her kindness.

It is that kindness arrives too late, and it exists inside a culture where cruelty remains more powerful.

That makes Carrie considerably more tragic than a straightforward tale of supernatural revenge.

The question is not simply whether Carrie deserves revenge.

The question is whether the damage inflicted upon her can ever be undone.

King’s official account of the novel notes that Carrie was a composite character inspired by two girls he knew during his own high-school years. The supernatural premise grew from King’s interest in the possibility of telekinesis and its supposed association with young people around puberty.

The idea is almost absurdly simple.

Puberty.

Telekinesis.

Put the two together.

But simplicity is precisely why it works.

Telekinesis is the perfect horror device for Carrie because it externalises the emotions she has been forbidden to express.

Anger becomes force.

Fear becomes force.

Humiliation becomes force.

Desire becomes force.

For most of her life, Carrie has been taught to suppress everything.

Now the suppressed things can move the furniture.

The novel therefore turns adolescence into supernatural horror without ever making adolescence itself unnatural.

Carrie’s feelings are ordinary.

Her circumstances are not.

Her response becomes extraordinary because she has been denied every ordinary way of processing what is happening to her.

There is an extraordinary irony in the history of Carrie.

The manuscript almost disappeared before it existed.

King began writing the novel but abandoned it after only a few pages. He later recalled throwing those pages into the wastebasket. His wife, Tabitha, retrieved them, read them and encouraged him to continue. She also helped him with the material surrounding the girls’ locker room and the social world he felt he did not understand well enough to write convincingly.

It is tempting to treat this as a charming anecdote from the early career of a famous author.

But there is something almost perfectly appropriate about it.

Carrie is a novel about a young woman whose voice is repeatedly dismissed.

Its author nearly dismissed hers too.

Tabitha King pulled the pages from the bin.

The rest, as they say, is history.

But the episode also reminds us that Carrie emerged from uncertainty. It was not the work of an established master calmly beginning a career in horror.

It was the work of a young writer still discovering what kind of stories he wanted to tell.

And that rawness remains part of its power.

One of King’s most effective decisions was to tell Carrie as though the catastrophe had already happened.

The novel does not rely exclusively on straightforward chronology. It incorporates newspaper reports, testimony, official documents and other fragments that allow the reader to reconstruct the events surrounding the so-called Black Prom.

This changes the nature of the story.

We are not simply waiting to discover what will happen.

We are investigating what happened.

The result is almost forensic.

Every act of cruelty becomes evidence.

Every warning becomes evidence.

Every moment of kindness becomes evidence.

Every decision not to intervene becomes evidence.

The reader becomes something like an investigator trying to understand how a disaster that seems almost impossible could nevertheless have become inevitable.

That structure also complicates the question of responsibility.

Who caused the catastrophe?

Carrie?

Her mother?

Her classmates?

The adults?

The school?

The culture that allowed cruelty to become entertainment?

The novel never offers an easy answer.

And that ambiguity is one of the reasons it remains so potent.

There is an intoxicating fantasy at the centre of Carrie.

What if the person everyone laughed at suddenly became the most powerful person in the room?

What if the girl pushed to the edge could push back?

What if every humiliation could be returned?

It is an adolescent fantasy of absolute power.

And King understands that such a fantasy can become horrifying very quickly.

Carrie’s revenge does not remain neatly targeted.

Once the machinery of destruction begins, the distinction between perpetrator, bystander and innocent becomes increasingly unstable.

That is where Carrie escapes the limitations of a simple revenge narrative.

King is not merely asking whether bullied people deserve revenge.

He is asking what happens when someone has been denied every healthy avenue for anger until violence becomes the only language left.

Carrie does not suddenly become evil.

She becomes capable of expressing the rage that everyone else has spent years insisting she must suppress.

That is much more frightening.

Perhaps the saddest thing about Carrie is that she is never given the ordinary space in which to grow.

Margaret fears the woman Carrie might become.

Her classmates ridicule the girl she currently is.

Nobody allows her the uncertain territory between the two.

There is no gradual transition.

No healthy education.

No room for mistakes.

No safe way to discover sexuality.

No safe way to discover anger.

No safe way to discover independence.

Carrie is expected either to remain the frightened child her mother controls or become the dangerous woman Margaret fears.

The novel offers almost no middle ground.

That makes Carrie a profoundly disturbing coming-of-age story.

Most coming-of-age fiction asks what happens when a young person discovers who they are.

Carrie asks what happens when everybody else has already decided who you are supposed to be.

We tend to remember the climax.

The dress.

The stage.

The crown.

The bucket.

The blood.

But the real architecture of Carrie is built beforehand.

It is built in the shower.

In the classroom.

In the White household.

In the locker room.

In every joke.

Every insult.

Every moment Carrie is made to feel that she does not belong.

By the time the prom arrives, the catastrophe has already been constructed.

The bucket merely provides the spark.

That is why the title Carrie: Before the Blood feels so appropriate for the beginning of this anthology.

Because the most important question is not what happens when Carrie finally loses control.

It is what happened to her before she ever had the opportunity to lose it.

It is easy, more than fifty years later, to forget how strange Carrie must have seemed in 1974.

It was a horror novel about a teenage girl whose first menstruation coincides with the emergence of telekinetic power. It placed religious fanaticism, female sexuality, adolescent cruelty and supernatural destruction inside the apparently ordinary world of an American high school.

It made puberty terrifying.

It made bullying apocalyptic.

It made the family home feel more dangerous than the haunted house.

And it gave its monster a face that was recognisably human.

That last point matters most.

Carrie is not an ancient evil.

She is not a demon.

She is not a creature from another dimension.

She is a teenage girl.

That is what makes the novel work.

The supernatural element may be impossible, but the circumstances that produce the catastrophe are painfully plausible.

There is another reason Carrie deserves to be examined on its own terms.

It is the beginning of Stephen King’s published novelistic career.

The book’s success gave King the opportunity to leave teaching and write full-time. Within a few years came ‘Salem’s Lot, The Shining, The Stand and The Dead Zone. The machinery of the King phenomenon was already gathering momentum.

But Carrie contains something that later King novels would sometimes bury beneath greater length and larger mythology.

Concentration.

It is short.

It is vicious.

It knows exactly what it wants to examine.

There is no sprawling mythology required to make Carrie frightening.

There is only a girl, a school, a mother, a body and an extraordinary power.

The horror comes from putting those elements together.

The Carrie we know today is difficult to separate from the images that came later.

But that is precisely why it is worth returning to the book.

Before the blood became an image, it was an idea.

Before Carrie became a cultural icon, she was a literary character.

Before the prom became one of horror cinema’s defining sequences, it was a scene in a novel about a girl who wanted, desperately, to be accepted.

The cinematic Carrie will have her own story.

So will the television Carries.

So will the cultural phenomenon that grew around her.

But none of them can exist without this first Carrie.

The girl Stephen King created in 1974 is where the story begins.

And she begins not with revenge.

She begins with shame.

That is perhaps the most important thing to remember about Carrie.

The blood is not where the horror starts.

The blood is where everything that came before becomes visible.

Puberty.

Fear.

Religion.

Sexuality.

Bullying.

Loneliness.

Power.

Humiliation.

Carrie’s tragedy is not that she discovers she possesses extraordinary abilities.

It is that she discovers them in a world that has given her no healthy way to understand herself.

The telekinesis gives Carrie power.

But the world around her has already taught her how to use it.

And that is what makes Stephen King’s first novel such an enduring piece of horror fiction.

The monster was never simply Carrie.

The monster was the machinery that created her.

Before the blood.

Before the prom.

Before the scream.

Before the cinema.

There was a book.

And inside that book was a question that horror would spend the next fifty years asking in different forms:

What happens when the person everyone has taught to feel powerless discovers that they were never powerless at all?

That is Carrie.

Not simply the story of a girl with telekinetic powers.

Not simply a revenge story.

Not even simply a coming-of-age nightmare.

It is a story about what happens when a human being is denied the right to understand their own body, their own anger and ultimately their own identity.

The blood was coming.

But first, there was Carrie.

  • Saul Muerte

JEFFREY DOLLMER: THE DOLL, THE DAHMER AND THE DEATH OF GOOD TASTE

Tags

, , , ,

When the killer-doll movie crawls out of the video-store bargain bin

There are films that arrive at a festival demanding to be taken seriously.

There are films that arrive hoping to be discovered.

And then there are films like Jeffrey Dollmer, which seem to arrive carrying a petrol can, a fake moustache and absolutely no intention of apologising for themselves.

A possessed doll.

The spirit of Jeffrey Dahmer.

A remote photo shoot.

A collection of models.

Murder, exploitation and a title that sounds like somebody ran a serial killer’s name through a children’s toy catalogue.

You could spend an enormous amount of time asking whether Jeffrey Dollmer is in good taste.

The film would probably prefer you didn’t.

Monster Fest’s own program copy essentially throws the gauntlet down before the screening even begins, describing the film as “cheap, nasty, ridiculous” and openly celebrating its capacity to offend. That is not an accidental side effect of the film’s identity. It is the sales pitch.

And perhaps that is the most interesting thing about Jeffrey Dollmer.

It feels like a movie from a parallel universe in which the video store never died.

There is a particular kind of horror movie that used to be everywhere.

You would walk into a video shop and find it lurking beneath the more respectable releases. The artwork promised something outrageous. The title promised something worse. The synopsis seemed to have been written by somebody who had been dared to make it sound as filthy and violent as possible.

You picked it up.

You read the back.

You knew absolutely nothing about it.

And that was precisely the point.

Jeffrey Dollmer feels like it belongs in that ecosystem.

Not because it resembles a lost 1980s film in any literal sense, but because it understands the ancient exploitation-movie equation that a sufficiently outrageous premise is itself an invitation.

This is not “a film about a possessed doll.”

It is Jeffrey Dollmer.

The title is already the trailer.

The obvious comparison is Charles Band’s Full Moon Pictures.

That comparison is not intended as an insult.

Quite the opposite.

Full Moon built an entire cottage industry around the idea that horror did not have to be respectable to be entertaining. The company understood the peculiar alchemy of killer toys, demonic objects, mad scientists, miniature monsters, erotic nightmares and concepts that would probably sound insane if explained outside the context of a video-store shelf.

Puppet Master is perhaps the obvious reference point, but the larger Full Moon tradition is what matters here.

The concept comes first.

The spectacle follows.

Logic can take the evening off.

The viewer is not necessarily being promised prestige.

They are being promised something.

A hook.

A monster.

A ridiculous premise.

A reason to press play.

Jeffrey Dollmer appears to understand that tradition instinctively.

It does not seem interested in asking how a possessed serial killer doll could function within a rigorously constructed supernatural mythology.

It asks a much more important exploitation question:

Wouldn’t it be insane if this happened?

And then it goes ahead and makes the movie.

At the centre of this particular descent is Australian filmmaker Mark Savage, a director whose career has never suggested an overwhelming interest in staying safely inside the boundaries of good taste.

Monster Fest describes Savage as a fiercely independent filmmaker responsible for titles including Marauders, Sensitive New Age Killer and The Masturbating Gunman.

Those titles alone should tell you something about the cinematic neighbourhood in which Jeffrey Dollmer has chosen to build its house.

Savage is not approaching the material as though somebody has accidentally handed an arthouse director the wrong script.

The premise is the destination.

The bad taste is part of the architecture.

And that places Jeffrey Dollmer in an increasingly interesting corner of contemporary genre filmmaking: movies made with the awareness that there is still an audience for horror that does not need to justify its existence through seriousness.

The killer doll is one of horror’s most enduring ideas because the concept itself contains a contradiction.

A doll is supposed to be an object of childhood affection.

It is small.

It is harmless.

It sits where you leave it.

Until it doesn’t.

From The Twilight Zone to Child’s Play and beyond, the killer doll works because it turns an object designed to be controlled into something that controls the room instead.

Jeffrey Dollmer takes that familiar mechanism and pours something considerably uglier into it.

Jeffrey Dahmer.

The historical Dahmer was a real serial killer whose crimes involved the murder and dismemberment of seventeen males between 1978 and 1991. Turning his identity into a killer-doll premise is therefore considerably more provocative than simply inventing another fictional psychopath.

The film’s outrageousness depends upon that collision between the recognisable and the absurd.

The name carries real-world horror.

The doll carries fantasy.

The film slams them together.

And the result is deliberately uncomfortable.

This is where the film’s relationship with exploitation cinema becomes particularly useful.

Exploitation has always understood that controversy can function as currency.

The title gets you to stop.

The poster gets you to look.

The premise gets you to wonder whether the filmmakers can possibly pull it off.

And then the movie has to deliver enough of the promised excess to justify the journey.

Jeffrey Dollmer is practically engineered around that principle.

The Monster Fest program doesn’t disguise the film’s intentions. It practically shouts them through a megaphone. A group of models arrive at a photo shoot and encounter a doll possessed by the spirit of Dahmer. The language itself becomes part of the experience.

There is no elaborate mystery box.

No twelve-minute prologue designed to establish an expansive mythology.

No solemn announcement that this is “a meditation on trauma.”

There is a doll.

There is Dahmer.

Things go badly.

Sometimes horror knows exactly how much explanation it needs.

The choice of a photo shoot is also perfectly suited to this kind of cinema.

The setting already contains an element of artificiality.

Models.

Cameras.

Posing.

Performance.

Bodies being arranged for consumption.

Everyone is already participating in a manufactured spectacle before the supernatural horror arrives.

That creates an interesting secondary layer beneath the exploitation.

The characters are being photographed.

The audience is watching them.

The doll is watching them.

And the film itself is turning the whole situation into entertainment.

It is a hall of mirrors made out of bodies, cameras and voyeurism.

That is not necessarily a reason to suddenly transform Jeffrey Dollmer into a dissertation on the gaze.

Sometimes a killer doll is just a killer doll.

But exploitation cinema has always understood that looking is part of the bargain.

The audience comes to see something they probably shouldn’t.

The movie knows it.

There is a tendency to use words such as “cheap” and “low-budget” as though they automatically represent failures.

They don’t.

Sometimes they represent freedom.

A large studio production has committees.

Insurance requirements.

Brand concerns.

Marketing departments.

Executives asking whether the premise is appropriate for the company’s image.

A film like Jeffrey Dollmer does not appear to have suffered from an excess of corporate supervision.

And thank God for that.

The result may be rough around the edges. It may occasionally feel like it was constructed with whatever was available. It may possess the visual fingerprints of independent exploitation rather than polished studio horror.

But that can be part of the pleasure.

There is something perversely liberating about a film that looks as though somebody simply decided:

We can make a movie about a serial killer doll.

And then did.

This is where the Full Moon comparison becomes more than a convenient reference.

There was a time when the direct-to-video market provided a vast parallel cinema.

Films could be strange.

Films could be cheap.

Films could be derivative.

Films could be glorious.

Films could be terrible.

Sometimes they could be all five simultaneously.

But they existed.

The video store gave these films a physical geography.

You could wander through the horror section and discover something you had never heard of.

You could judge a movie by its cover.

You could rent it because the title made you laugh.

You could rent it because the artwork frightened you.

You could rent it because your friends dared you.

Streaming has made enormous amounts of cinema available, but it has also changed the nature of discovery. The algorithm wants to know what you already like.

The video store wanted to know what you were willing to risk.

Jeffrey Dollmer feels like a film made for that older form of cinematic gambling.

Good taste has its uses.

It stops us from making terrible decisions.

It also stops people from making interesting ones.

Horror has always benefited from filmmakers willing to step outside respectable boundaries. Some of the genre’s most memorable films emerged precisely because somebody thought an idea was too ridiculous, too grotesque or too tasteless to work.

Sometimes they were right.

Sometimes they were gloriously wrong.

The important thing is that somebody tried.

Monster Fest has always understood this part of genre culture. Its program is deliberately broad enough to accommodate serious genre filmmaking alongside movies that appear to have been assembled from the contents of a deranged filmmaker’s garage.

That is why Jeffrey Dollmer makes sense here.

It is not an interruption.

It is part of the ecosystem.

Of course, there is one unavoidable problem with the film.

Jeffrey Dahmer was real.

There is an ethical difference between a fictional serial killer and a real person whose crimes destroyed actual lives.

That makes the film’s premise more complicated than something like Puppet Master or Child’s Play.

The exploitation of notorious killers has become a familiar part of contemporary horror and true-crime culture, but familiarity does not make the ethical question disappear.

What does it mean to turn a real killer into entertainment?

Where is the line between grotesque fantasy and commercial exploitation?

And when the killer is transformed into a ridiculous object like a doll, does that distance us from the reality of the crimes—or simply make the spectacle easier to consume?

Those questions sit uncomfortably underneath the film.

Perhaps that discomfort is unavoidable.

Perhaps it is part of what happens when horror takes real-world evil and turns it into genre material.

Either way, Jeffrey Dollmer is not something that can be discussed entirely outside that context.

And yet.

There is also the sheer absurdity of the concept.

This is a film called Jeffrey Dollmer.

That name alone tells you that the filmmakers are not trying to disguise the exploitation.

The title is a punchline.

It is a dare.

It is the sort of title that exists specifically to make somebody say:

“Wait. What is that?”

And if your response to that question is to immediately want to see it, then the film has already done its job.

The best exploitation cinema has always understood one simple truth:

Ridiculous does not necessarily mean worthless.

Sometimes ridiculous is a legitimate aesthetic.

It allows filmmakers to take ideas that would collapse under the weight of seriousness and turn them into something energetic, strange and entertaining.

Jeffrey Dollmer appears to belong to that tradition.

The film is not asking to be mistaken for The Silence of the Lambs.

It is not competing with prestige psychological horror.

It is not trying to make you forget that you are watching a movie about a serial killer’s spirit inhabiting a doll.

It is making sure you never forget.

And perhaps that is exactly the point.

Imagine finding this on a video-store shelf thirty years ago.

You have already watched Puppet Master.

You’ve exhausted the obvious Ghoulies.

You’ve seen Demonic Toys.

You’ve wandered through the Full Moon catalogue far enough that the phrase “possessed object” no longer sounds like a warning.

Then you see Jeffrey Dollmer.

You pick it up.

You read the back.

You laugh.

You grimace.

You wonder whether the film can possibly be as outrageous as the title suggests.

Then you rent it.

That is the cinematic experience Jeffrey Dollmer seems determined to resurrect.

Not prestige.

Not cultural respectability.

Not awards-season seriousness.

Discovery.

The glorious possibility that somebody, somewhere, has made a movie so completely bonkers that you simply have to see what happens.

That is why Jeffrey Dollmer feels particularly well placed at Monster Fest.

The 2026 festival is already presenting films ranging from Australian premieres and world premieres to retrospectives and documentaries about genre filmmakers, including Full Moon Rising: The Charles Band Story.

That makes the Full Moon comparison almost impossible to ignore.

There is something beautifully appropriate about having a film that appears to belong to the same extended cinematic bloodline sitting within a festival program that is also examining Charles Band’s career and the machinery of cult filmmaking.

One film looks back at the man who helped make low-budget genre excess into an international cottage industry.

The other seems determined to remind us that the disease is still alive.

The video store may have disappeared.

The spirit remains.

And apparently it has possessed a doll.

The answer may depend entirely on what you want from horror.

If you want subtlety, this probably isn’t the address.

If you want restrained psychological terror, there are other doors.

If you want a meticulously constructed meditation on the nature of evil, perhaps keep walking.

But if you want a film that looks you directly in the eye and says, “You know what would be funny? A Jeffrey Dahmer killer doll,” then congratulations.

You’ve found your movie.

And there is something oddly refreshing about that.

Horror does not always need to be tasteful.

It does not always need to be important.

It does not always need to justify itself.

Sometimes it can simply be outrageous.

Sometimes the title really is the premise.

Sometimes the premise really is the movie.

And sometimes the best thing you can do with a film this ridiculous is stop asking whether it should exist and start asking the far more important question:

Did they have the guts to actually make it?

Mark Savage did.

Jeffrey Dollmer looks like the kind of movie that might have been discovered on a battered VHS cassette after midnight, somewhere between the killer dolls and the films whose titles you were embarrassed to admit you’d rented.

And that may be its greatest virtue.

In an era increasingly dominated by polished horror, elevated horror, franchise horror and algorithmically assembled horror, there is still something gloriously defiant about a film that simply embraces the exploitation impulse.

A serial killer.

A doll.

A photo shoot.

A terrible idea.

A feature-length commitment to that terrible idea.

Maybe that’s not the death of good taste.

Maybe it’s a reminder that horror has always needed a place where good taste can be left outside.

Jeffrey Dollmer is playing at Monster Fest 2026 as a World Premiere, with Mark Savage behind the camera. The Melbourne screening is at Cinema Nova on Tuesday 6 October at 8:45pm.

Bring your sense of humour.

Leave your dignity at the door.

The doll is waiting.

  • Saul Muerte

I LOVE PARIS: Everybody Wants a Piece of You

Tags

, , , , , , ,

Vampires, vanity and the blood-soaked economics of becoming famous

The music industry has always been a vampire story.

Everybody wants something from you. Your voice. Your image. Your time. Your body. Your attention. Your followers. Your soul, if the contract is right.

Nicky Murphy’s I Love Paris simply has the good sense to stop pretending that metaphor is enough.

Shot through the deliberately grubby and voyeuristic lens of a mockumentary, I Love Paris follows Paris, an aspiring singer hustling through the Parisian music scene while chasing the increasingly elusive promise of fame. When a vampire attack unexpectedly interrupts her already precarious career trajectory, becoming undead proves to be less of a career-ending catastrophe than you might expect. In fact, immortality, nocturnal working hours and an endless appetite for blood may simply be another set of obstacles to negotiate on the road to stardom.

It is an inspired premise because Murphy understands that the vampire and the aspiring artist have considerably more in common than either might initially admit. Both are creatures of appetite. Both require an audience. Both survive by taking something from other people. Both can become objects of fascination while remaining fundamentally parasitic. And both eventually discover that the machinery which promises to elevate them can just as easily consume them.

The genius of I Love Paris is that it doesn’t hammer this metaphor into submission. Instead, it lets the absurdity of vampirism coexist with the mundane humiliations of trying to make it in the music business. Paris still needs recognition. She still needs contacts. She still needs someone to take her seriously. She still needs social media engagement. Becoming a blood-drinking immortal doesn’t magically make the gatekeepers disappear.

If anything, it gives her another fucking problem.

Murphy’s mockumentary approach is crucial to the film’s success. There is an immediate intimacy to the footage, as though we have stumbled into somebody else’s chaotic documentary about artistic ambition and simply forgotten to leave. The camera doesn’t stand outside Paris and judge her. It follows her. It watches her. It records the good, the bad, the embarrassing and the increasingly bloody.

That creates an uncomfortable relationship between subject and spectator.

At times, I Love Paris reminded me of Man Bites Dog, not because Murphy is attempting to replicate Rémy Belvaux, André Bonzel and Benoît Poelvoorde’s particular brand of cinematic provocation, but because the camera develops the same unsettling complicity with what it observes. We aren’t merely watching a dangerous situation unfold. We are watching people watch it unfold. And the longer the camera remains present, the more difficult it becomes to determine where documentation ends and exploitation begins.

That is where the film’s real fangs emerge.

Because how much are we willing to let go by in the name of entertainment?

How much cruelty becomes acceptable once there is a camera pointed at it?

How much exploitation are we prepared to forgive if the resulting footage is funny, shocking, fashionable or simply good art?

These aren’t abstract questions in I Love Paris. They are embedded in the very construction of the film. The camera is hungry. Paris is hungry. The music industry is hungry. The vampires are hungry.

Everybody wants a piece.

And somebody is going to get drained.

Aminata Thiboult is magnificent at the centre of this ecosystem. Paris is not constructed as some conventional tragic vampire figure, nor is she simply the naïve young artist who stumbles into darkness. She is ambitious, flawed, funny, occasionally infuriating and recognisably human. That humanity becomes particularly important once the supernatural enters the equation. Thiboult’s performance allows Paris to remain a person rather than becoming merely a vessel for the vampire gag. Her ambition survives the transformation. So does her ego. So does her desire to be seen.

Perhaps that is the real horror.

She hasn’t changed as much as she thinks she has.

Leonor Oberson is equally effective as Lutèce, the vampire responsible for bringing Paris into this nocturnal existence. Their relationship becomes one of the film’s richest sources of comedy and tension, because Lutèce is not simply an undead mentor handing down the sacred laws of vampirism. She is another complicated human being trapped inside a supernatural existence, and the relationship between the two women has the messy, affectionate and occasionally toxic quality of a friendship that has become impossible to categorise. An interview with Murphy, Thiboult and Oberson reveals that much of the film’s dialogue was developed through a mixture of scripted material and improvisation, with the performers translating and reshaping Murphy’s English-language scripts into something more naturally their own.

That authenticity is one of the film’s great assets.

Murphy allows Paris to feel inhabited rather than performed.

The streets feel lived in. The conversations have the looseness of people who know each other. The comedy doesn’t always announce itself as comedy. Sometimes it simply emerges from the collision between the utterly ridiculous and the completely ordinary.

And then there is the blood.

The vampire mythology is deliberately less interested in elaborate rules than in the practical inconvenience of being a creature that needs to feed. Murphy’s vampires don’t exist as some impossibly elegant aristocratic species floating above humanity. They are humans with an additional biological requirement.

They need blood.

Lots of it.

And if that sounds straightforward, try building a music career around it.

The result is a strange tonal balancing act. I Love Paris is funny without allowing its comedy to completely defang the horror. There are moments when the absurdity provokes laughter and moments when the laughter becomes slightly uncomfortable because the thing being laughed at is, objectively, horrible. That instability is important. The film understands that laughter and horror often occupy the same psychological space.

Sometimes we laugh because something is funny.

Sometimes we laugh because we don’t quite know what else to do.

And sometimes we laugh because the alternative is acknowledging that what we’re watching is genuinely disturbing.

Murphy’s direction allows these contradictions to breathe. The guerrilla-style production, shot on the streets of Paris with an extremely small footprint, could have produced something visually disposable. Instead, the limitations become part of the film’s aesthetic identity. The city doesn’t feel like a backdrop constructed for a vampire movie. It feels like Paris continuing to exist while these increasingly deranged people attempt to pursue their ambitions inside it.

That grounded reality is particularly important to Thiboult and Oberson’s performances. Their characters aren’t floating through some artificial vampire universe. They are negotiating relationships, artistic ambition, money, fame and survival within recognisable social spaces. The supernatural is therefore not an escape from reality. It becomes an exaggeration of it.

The vampire simply makes the exploitation harder to ignore.

This is where the film’s tension between greed and culture becomes particularly potent. Art is supposed to represent something beyond commerce, yet the music industry is an ecosystem built around selling identity. Paris wants to create. Other people want to package her. She wants to be heard. Other people want numbers. She wants artistic recognition. Other people want engagement.

And eventually the question becomes brutally simple:

Who is feeding on whom?

The answer, of course, is complicated.

The vampire feeds on the living.

The industry feeds on the artist.

The audience feeds on the spectacle.

And the filmmaker feeds the audience.

Suddenly that little mockumentary camera becomes considerably more sinister.

This is where I Love Paris earns its comparison with the voyeuristic discomfort of Man Bites Dog. The camera doesn’t merely record exploitation; its very presence raises the possibility that exploitation is the entertainment. We are watching Paris struggle, fail, scheme, bleed and feed because the film has invited us to watch.

We are not innocent observers.

We bought the ticket.

We pressed play.

We stayed.

And that makes the film’s questions about art considerably more interesting than a straightforward satire of the music industry. I Love Paris asks whether the audience itself is part of the ecosystem that creates these hungry creatures of celebrity.

Are we guilty of propelling the hungry hounds towards their glory, only to condemn them when they begin behaving like hungry hounds?

We want authenticity, but we also want spectacle.

We want artists to be vulnerable, but only in ways that entertain us.

We want to see behind the curtain, but rarely stop to ask whether the person standing behind it wanted the curtain removed.

And perhaps this is why the vampire is such a perfect metaphor for celebrity culture. The vampire is immortal because the audience refuses to let the image die. The celebrity survives through attention. Attention becomes currency. Currency becomes power. Power becomes appetite.

The cycle continues.

I Love Paris doesn’t need to lecture us about any of this. It simply puts the blood on the table and lets us decide whether we’re still hungry.

The film’s greatest achievement may ultimately be its ability to make Paris simultaneously ridiculous and sympathetic. She can be selfish. She can be vain. She can be frustrating. But she is also recognisable. Her hunger for success isn’t supernatural. It’s painfully human.

The vampire simply gives that hunger teeth.

Murphy’s film therefore becomes something considerably more interesting than a vampire comedy set against the music industry. It is a film about the performance of identity, the commodification of creativity and the uncomfortable relationship between artist and audience. It understands that the modern celebrity machine doesn’t necessarily need to destroy people outright.

Sometimes it simply keeps feeding.

And the people being fed upon keep smiling for the camera.

I Love Paris is a wonderfully strange hybrid: vampire movie, mockumentary, music-industry satire and uncomfortable exercise in cinematic voyeurism. Nicky Murphy’s direction finds considerable strength in allowing the natural elements of Paris, the performances and the improvised rhythms of everyday interaction to remain visible rather than burying them beneath excessive genre machinery.

Aminata Thiboult and Leonor Oberson give the film its grounded human pulse, creating characters whose relationships remain compelling even when the world around them becomes increasingly absurd. Their performances help ensure that the vampire mythology never overwhelms the film’s more interesting concerns: ambition, exploitation, artistic identity and the desperate hunger to be seen.

But perhaps the sharpest blade is directed back at us.

Because I Love Paris doesn’t simply ask what happens when a vampire enters the music industry.

It asks what happens when we keep watching.

When does fascination become voyeurism?

When does art become exploitation?

And how much blood are we prepared to overlook if the show is good enough?

The vampires may be hungry.

The industry may be hungry.

But the audience has been feeding them all along.

I LOVE PARIS screens at Monster Fest 2026 on Sunday 4 October at 5:00pm at Cinema Nova, Melbourne, following its Australian Premiere run after winning the Gold Audience Award for Best International Feature at Fantasia.

Come for the vampires.

Stay for the uncomfortable realisation that perhaps we’ve always been part of the feeding frenzy.

  • Saul Muerte

INFIRMARY: When the Found Footage Becomes the Familiar

Tags

, ,

A haunted hospital, a bodycam and the problem with knowing exactly where the scare is coming from

There are few locations more obliging to the horror filmmaker than the abandoned psychiatric hospital. Its corridors arrive preloaded with cinematic history: peeling paint, institutional lighting, empty rooms, distant noises and the suggestion that whatever happened here was sufficiently terrible that nobody bothered to clean up afterwards. Add a bodycam, a security guard working the night shift and a mysterious disappearance, and the machinery of contemporary found-footage horror appears to assemble itself almost automatically.

Infirmary knows this machinery intimately.

Perhaps a little too intimately.

Nicholas Pineda’s feature debut takes us into the Wilshire Infirmary, a decaying psychiatric facility whose history is considerably less dormant than the building itself. Edward (Paul Syre Lee) arrives for his first night as a security guard and is partnered with Lester (Mark Anthony Williams), a veteran guard whose abrasive personality suggests that workplace induction has taken a particularly unfortunate turn. Before long, the routine patrol becomes something else entirely, and the footage recovered from Edward’s body camera offers investigators a record of a night that apparently cannot be reconciled with ordinary reality.

It is a perfectly serviceable premise for found footage, and Infirmary immediately demonstrates that it understands the form. The bodycam perspective is complemented by fixed surveillance cameras, giving Pineda multiple visual grammars with which to explore the hospital. We move from the intimate, unstable perspective of the guards to the impersonal geometry of security footage, where corridors become lines disappearing into darkness and rooms become observation chambers in which something may or may not have moved.

The surveillance camera is, after all, one of modern horror’s most useful inventions. It promises knowledge while delivering uncertainty. It tells us that somebody is watching, but never guarantees that the person watching understands what they are seeing.

Infirmary understands that contradiction.

What it struggles to overcome is familiarity.

The film is littered with the conventions that have become almost inseparable from found-footage horror: the institutional setting, unexplained noises, strange figures glimpsed at the edge of the frame, malfunctioning equipment, characters wandering into places they probably shouldn’t and the inevitable suggestion that the camera has captured something the human eye missed.

None of these devices is inherently problematic. Horror is built from recurring forms. The issue is that Infirmary rarely gives them quite enough additional pressure to make them feel newly dangerous.

The film can be atmospheric without necessarily becoming frightening.

That distinction matters.

There is a certain elegance to the visual conception of the hospital. The corridors are oppressive precisely because they are so ordinary. Rather than filling every available corner with grotesquerie, Pineda allows the architecture to do some of the work. The empty institutional spaces become a kind of visual purgatory, their very emptiness creating the expectation that something ought to be there.

And occasionally something is.

But Infirmary repeatedly approaches the threshold of genuine unease only to retreat into the familiar language of the found-footage scare. A noise becomes an event. A shadow becomes a revelation. An empty corridor becomes a runway for anticipation. The film knows precisely how to prepare the audience for a disturbance, but preparation is not the same thing as terror.

The result is a curious paradox: Infirmary can be technically unsettling while remaining emotionally underpowered.

This is particularly noticeable because the central performers give the film more character than its narrative sometimes affords them. Paul Syre Lee’s Edward is positioned as the audience’s principal conduit into this nightmare, while Mark Anthony Williams gives Lester an abrasive, unpredictable energy that complicates the conventional rookie/veteran relationship. Danielle Kennedy’s Ms. Downey adds another layer to the institutional mystery, reinforcing the sense that Edward has entered a workplace where nobody is particularly interested in explaining the rules.

That characterisation is important because the hospital itself is not the only thing being watched.

Edward is being watched too.

The bodycam creates an unusual relationship between character and audience. We are not simply observing Edward’s experience; we are effectively receiving his evidence. The footage is supposed to tell us what happened. Yet the further the film progresses, the less useful that evidence becomes as an explanatory instrument.

That is potentially rich territory.

Found footage works best when the recording device becomes more than a gimmick. The camera should alter our relationship with events. It should make us question whether seeing something actually means understanding it, whether recording violence transforms us into spectators, or whether the supposedly objective camera is simply another unreliable witness.

Infirmary gestures towards these possibilities but doesn’t always push them far enough.

Instead, it sometimes feels like a film walking through the museum of found-footage horror, admiring the exhibits and occasionally switching on the lights.

The psychiatric hospital itself is another familiar piece of genre architecture. From Session 9 to Grave Encounters, abandoned institutions have become almost a subgenre within the haunted-location movie. Infirmary doesn’t radically reinvent that geography. What it does achieve is a certain institutional bleakness: the building feels less like a conventional haunted house than a place whose purpose has become corrupted. It is a workplace, a ruin and a repository for unpleasant memories simultaneously.

That is arguably where the film’s strongest horror lies.

Not necessarily in what haunts the building, but in the idea of institutions retaining the psychological residue of what happened inside them.

The film’s mythology involving patients, experimentation and the possibility of something being transferred from human beings into artificial forms gives the narrative a potentially fascinating thematic dimension. There is an intriguing idea lurking underneath the scares: that madness might not disappear simply because the people who experienced it are gone. It might migrate. It might become embedded in objects, spaces or memories.

That is considerably more disturbing than another shadow disappearing around a corridor.

Unfortunately, Infirmary is not always able to convert that conceptual material into sustained dramatic momentum. The film keeps returning to the familiar rhythms of exploration, discovery and reaction, and eventually the audience can begin to feel the mechanism operating beneath the floorboards.

This is the central weakness of Infirmary: the film rarely surprises us at the level of form.

It is competent at being a found-footage horror film. It understands what the form requires. It knows how to frame an empty corridor, when to hold a shot, how to use surveillance footage and how to create the expectation that something will appear just outside the visible frame.

But horror isn’t merely the art of making an audience expect something frightening.

It is the art of making them uncertain about what frightens them.

And Infirmary too often allows that uncertainty to collapse into anticipation.

The sound design is another significant component of the experience. Electronic textures and sudden sonic disruptions create an appropriately oppressive atmosphere, although the film occasionally leans so heavily on audio cues that the sound begins doing the emotional work the imagery hasn’t quite managed to accomplish. The effect can be less a tightening of the nerves than a reminder that the film would very much like us to be frightened right now.

There are moments when it works.

There are moments when the hospital becomes genuinely uncanny.

And there are stretches where the sheer emptiness of the frame is more effective than any conventional scare could be.

But these moments arrive intermittently rather than accumulating into the sustained psychological assault the premise promises.

That makes Infirmary an interesting example of the current state of found-footage horror. The form has become so established that simply employing its conventions is no longer enough. The audience knows the language. We know the bodycam is going to capture something. We know the surveillance monitor will eventually reveal something that wasn’t there a moment earlier. We know the character will walk towards the noise.

The question is no longer whether the film understands the grammar.

The question is whether it has something new to say with it.

Pineda clearly has an eye for the physical spaces of horror, and there is enough atmosphere and character work here to suggest a filmmaker worth watching. Infirmary is not incompetent filmmaking; quite the opposite. Its problem is almost more frustrating because of that competence. You can see the film that it wants to become flickering within the one that is actually on screen.

A more radical approach to its mythology, a greater willingness to abandon familiar scare rhythms or a deeper interrogation of its surveillance conceit might have transformed its unease into something genuinely destabilising.

Instead, Infirmary walks a well-trodden corridor.

It is just unfortunate that we can usually see where the corridor is going.

Infirmary is a technically assured piece of found-footage horror that understands atmosphere, location and the visual grammar of surveillance. Nicholas Pineda makes good use of the decaying hospital environment, while Paul Syre Lee and Mark Anthony Williams give the film a stronger human dimension than its increasingly familiar narrative mechanisms always allow.

But familiarity is the spectre that ultimately haunts Infirmary. The film moves through the conventions of bodycams, surveillance footage, abandoned institutions and unexplained phenomena with relative ease, yet too rarely finds the moment that makes those conventions feel dangerous again.

There is a good horror film buried somewhere inside the Wilshire Infirmary.

The problem is that, for much of the night, Infirmary seems content to patrol the corridors around it.

INFIRMARY premieres exclusively on Shudder and AMC+ on Friday, October 2, 2026.

  • Saul Muerte

BLOODLUST: The Australian Revenge Western at the End of the World

Tags

, , , , , , , , , ,

The Western has always been a genre about what happens when civilisation runs out of road. Take away the courthouse, the sheriff, the town square and the comforting fiction that justice can be administered by somebody wearing a badge, and you are left with a man, a gun and a very personal understanding of what constitutes a reckoning. Bloodlust takes that ancient machinery of revenge and drives it into the wreckage of a post-apocalyptic Australia, where the world has already ended but the oldest human impulse apparently missed the memo.

Keith and Becca are survivors in more ways than one. They have managed to carve out something resembling companionship in the remains of a world where almost everything else has disappeared. Their existence is stripped back to the essentials: movement, survival and each other. Then a chance encounter with four other survivors turns violently catastrophic. Becca is murdered, Keith is left for dead, and the few possessions they possess are taken from them. Six months later, Keith emerges from the wreckage with a singular purpose. He has found the men responsible, and whatever remains of the man they once encountered on the road is about to be buried beneath something considerably colder.

This is where Bloodlust finds its most compelling territory. Revenge stories traditionally begin with a moral equation: someone has been wronged, therefore somebody must pay. It is the cinematic equivalent of an eye for an eye, except that cinema has always been fascinated by what happens when the eye is finally collected. The closer the avenger gets to his target, the more complicated that original equation becomes. Bloodlust understands this tension and allows Keith’s pursuit to become something more unsettling than a straightforward exercise in settling scores.

Because what exactly is Keith trying to restore?

Becca cannot be brought back. The old world cannot be reconstructed. There is no functioning justice system waiting for Keith to deliver the perpetrators into its hands. There isn’t even much of a civilisation left to protect. His revenge therefore exists in a moral vacuum. He is not restoring order so much as creating his own version of it, one corpse at a time.

That makes Bloodlust feel like an Australian Western that has somehow wandered through the apocalypse and forgotten to change its clothes.

There is the lone figure moving across hostile terrain. There is the murdered woman whose death becomes the catalyst for violence. There is the hunt. There are the men who have done the wronging and the man who intends to make them answer for it. Yet instead of Monument Valley or the dusty frontier towns of classical Western mythology, Michalik and Evans give us the decaying remains of Australia. The frontier has not merely been pushed further west. The entire country has become the frontier.

And that gives the film a wonderfully strange identity.

The post-apocalyptic setting could easily have become an excuse for generic wasteland imagery, but Bloodlust uses its limited resources to create something much more intimate. This isn’t a world populated by armies of mutants, elaborate settlements or armies of marauding survivors. It is a reduced landscape in which the absence of civilisation becomes part of the horror. The emptiness matters. The spaces between people matter. Every encounter carries the possibility of violence because there are so few structures left to prevent it.

In that respect, Bloodlust belongs to a long tradition of Australian cinema that understands landscape as something more psychologically complicated than scenery. The Australian bush has frequently been represented as a place where familiar rules become unreliable, where isolation can turn ordinary human behaviour into something primal. Here, the landscape has been stripped even further. The civilisation that once gave the environment context has disappeared, leaving only the terrain and the people who remain trapped inside it.

And Keith is very much a product of that landscape.

His transformation is central to the film’s power. Revenge cinema has always loved the metamorphosis of the victim into the avenger, but Bloodlust isn’t interested in pretending that this transformation is clean. Violence changes the person who administers it. Every act of vengeance carries the possibility that the distinction between justice and brutality will become increasingly academic.

The film’s title consequently becomes more revealing the further we travel into Keith’s story. Bloodlust isn’t simply describing the violence surrounding him. It suggests something more fundamental: that revenge can become an appetite.

Once the first blood has been spilled, how much is enough?

That is the question hanging over Keith’s journey.

Matt Michalik and Rupert Evans approach this material with a remarkable degree of economy. The pair wrote, directed, shot and edited the film themselves, while also appearing in front of the camera, expanding what began as a ten-minute action short made during their university years into a 70-minute feature. The film was shot over four months with a crew of just four people.

That context is worth knowing, not because Bloodlust needs excuses made for it, but because it explains something important about the film’s physicality. There is a stripped-down quality to the filmmaking that suits the material. The movie doesn’t feel like an enormous production pretending to be small. It feels like a group of filmmakers who understood the resources available to them and built the film around movement, landscape, bodies and violence.

And when Bloodlust gets violent, it doesn’t treat brutality as decorative seasoning.

The violence has consequence. It is ugly, physical and deliberately uncomfortable, which gives the revenge sequences an interesting tension. We understand why Keith wants vengeance. We understand the enormity of what has been taken from him. But understanding the motivation doesn’t necessarily mean we can comfortably inhabit the morality of what follows.

That distinction is crucial.

The easiest revenge films allow us to cheer because the villains are so thoroughly monstrous that their destruction becomes a form of audience wish fulfilment. Bloodlust operates in murkier territory. Its central figure has been wronged beyond comprehension, yet his response increasingly forces us to question whether vengeance is capable of remaining proportional once there is nobody left to enforce the boundaries.

It is the old Western problem dressed in post-apocalyptic clothing.

Who watches the watcher when there is nobody left?

And perhaps more importantly: who judges the man who has decided that he alone is qualified to deliver justice?

There is something almost primitive about Bloodlust in this regard. Beneath its post-apocalyptic surface lies an ancient story. A loved one is taken. A survivor swears vengeance. The road stretches ahead. The enemies wait somewhere beyond the horizon. The avenger walks towards them carrying grief that gradually hardens into purpose.

The difference is that this particular frontier has already burned down.

That collision between old and new is where the film derives much of its character. The Western is one of cinema’s oldest mythologies, while post-apocalyptic fiction is one of its most persistent modern anxieties. Put the two together and you get a strange hybrid in which the past and future appear to have crashed into each other somewhere in the Australian wilderness.

The result is lean, brutal and occasionally twisted in ways that feel distinctly its own.

Bloodlust isn’t interested in building an elaborate mythology around the apocalypse. It doesn’t need to tell us every detail of what happened to the world. The absence of information becomes part of the atmosphere. What matters is what remains: a handful of people, a hostile environment, old grievances and the increasingly fragile boundary between being the victim and becoming the monster.

That makes it a particularly fitting addition to Monster Fest’s Homegrown Horrors program. The festival describes it as a stripped-back piece of independent Australian filmmaking that punches above its weight, and there is something satisfying about watching a film whose production circumstances seem almost perversely appropriate to its story: a tiny crew creating a film about people trying to survive in a world where almost everything has already been stripped away.

There is no cavalry coming for Keith.

No sheriff.

No courtroom.

No final appeal.

Just the road.

And somewhere at the end of it, somebody is going to pay.

Bloodlust takes the familiar anatomy of the revenge film and performs an interesting autopsy on it. By transplanting the Western’s moral landscape into a post-apocalyptic Australia, Matt Michalik and Rupert Evans create a film that is simultaneously familiar and strangely alien. Its brutality is considerable, but its more interesting wounds are psychological: what happens when grief becomes vengeance, vengeance becomes purpose, and purpose begins to consume the person pursuing it?

This is Australian genre filmmaking stripped to the bone, but the skeleton underneath is an old one.

The frontier.

The outlaw.

The wronged man.

The reckoning.

Only this time, there isn’t a civilisation waiting on the other side of the dust.

BLOODLUST screens as an Australian Premiere at Monster Fest 2026 on Saturday 3 October at 7:30pm at Cinema Nova, Melbourne, with a Q&A following the screening.

If revenge is an eye for an eye, Bloodlust asks a much nastier question:

What happens when there is nobody left to close their eyes?

  • Saul Muerte

GODMOTHER: Welcome to the Desert, Where the Family Values Get Weird

Tags

, , , , , , , , , , ,

There are few things more suspicious in a horror film than the phrase “romantic getaway.” It is cinema’s way of placing a flashing neon sign above the protagonists and quietly informing the audience that somebody, somewhere, has made a terrible booking decision. In Godmother, that decision begins innocently enough: a couple head into the New Mexico desert hoping to escape the machinery of everyday life, only for their retreat to become considerably less intimate when Theo invites her heartbroken sister Katie along for the ride. Then the house itself starts introducing complications, and suddenly the idea of a relaxing weekend away begins to resemble the sort of holiday brochure that should come with a psychiatric warning.

Directed by John Veron in his feature debut and co-written with Alanah Pearce, Godmother initially plays its cards with a certain restraint. There is an appealingly awkward quality to the interpersonal dynamics, with relationships already carrying enough baggage before the supernatural—or whatever lurks at the edges of the story—has had an opportunity to unpack its own. That gives the film an important foundation. The horror doesn’t simply arrive from somewhere outside the characters; it grows out of the increasingly uncomfortable social space they have entered.

And then the temperature begins to rise.

This is where Godmother becomes considerably more interesting. Rather than detonating its entire arsenal at once, the film gradually turns the screws, allowing the atmosphere to curdle. What initially resembles an offbeat desert drama starts acquiring the peculiar logic of a nightmare in which every attempt to maintain normality only makes the situation stranger. The New Mexico landscape becomes more than picturesque backdrop. It is a pressure cooker—wide open, sun-blasted and seemingly offering nowhere useful to hide.

That gradual escalation is one of the film’s strengths. Godmother understands that horror can benefit from letting the audience sit in the wrong room for a little too long. There is something distinctly off about the experience: the sense that we have taken a perfectly ordinary road trip, missed the appropriate exit somewhere outside civilisation and are now following a road sign pointing towards a destination nobody remembers agreeing to visit.

The film is also blessed with the presence of two actors who bring considerable genre history into this increasingly strange equation. Dee Wallace has spent decades inhabiting the emotional architecture of horror, from The Howling and Cujo through E.T. and beyond, and she possesses the rare ability to make warmth and unease coexist within the same performance. Bruce Davison, meanwhile, carries his own formidable genre pedigree, having moved through everything from Willard to X-Men and The Lords of Salem. Their presence gives Godmother an intriguing generational dimension: this is a film featuring performers who know precisely how much menace can hide behind a seemingly ordinary smile.

Their roles work particularly well because the film doesn’t treat veteran genre performers as museum pieces. They aren’t simply here to give horror fans a knowing wink. Instead, Wallace and Davison become part of the machinery that allows Godmother to transition from uncomfortable social encounter into something considerably more sinister.

And that transition is where Alanah Pearce and John Veron’s collaboration becomes particularly noticeable. There is a creative curiosity running through the film—a willingness to let the premise become increasingly peculiar rather than constantly steering it back towards familiar genre territory. Pearce brings a background steeped in games, storytelling and popular culture, while Veron approaches the material as a filmmaker making his feature debut. The result is a film that feels interested in the possibilities of its own premise rather than simply ticking boxes on a horror checklist.

It also helps that Godmother understands the value of not immediately explaining everything. Horror is often at its most effective when the audience has enough information to become suspicious but not enough to feel entirely comfortable. The film plays with that uncertainty, allowing its characters to keep making decisions that seem reasonable right up until the moment they very clearly aren’t.

The desert is particularly useful territory for this kind of horror. It is the landscape of American mythology stripped of its reassuring edges: enormous distances, isolated properties, strange encounters and the persistent possibility that civilisation is considerably further away than you initially thought. It is also a perfect setting because the environment itself seems to encourage bad decisions. You can almost imagine the road disappearing behind you while some unseen voice in the passenger seat whispers, Keep driving. It’ll be fine.

It won’t be fine.

But Godmother doesn’t need to pretend that it is reinventing horror to be worthwhile. Its pleasures are found in the way it builds, the peculiarities it introduces along the way and the performances that give its increasingly bizarre circumstances a human centre. The film has an infectious willingness to push its premise further, and when it finally begins letting the horror properly off the leash, the earlier restraint pays dividends.

There is also something pleasingly old-fashioned about its construction. The film is interested in characters first, atmosphere second and outright mayhem somewhere further down the road. That makes the eventual escalation feel earned rather than simply inserted because the runtime has reached the point where somebody needs to start screaming.

For Monster Fest audiences, Godmother offers precisely the kind of festival experience that works best when you know as little as possible beforehand. It is an Australian Premiere with a strong creative partnership at its centre, a couple of veteran genre performers lurking within the cast, and a premise that becomes increasingly difficult to classify the further it travels from the romantic getaway advertised on the itinerary.

So pack the sunscreen, fill the tank and leave your better judgement at home.

Godmother is a steadily escalating horror film that finds its personality in the collision between uncomfortable domestic dynamics, desert isolation and increasingly strange genre territory. John Veron and Alanah Pearce have fashioned something that is happy to take the scenic route before driving directly into darker territory, while Dee Wallace and Bruce Davison provide welcome genre gravitas to a cast of characters whose weekend is about to become considerably less relaxing.

GODMOTHER screens as an Australian Premiere at Monster Fest 2026 on Saturday 3 October at Cinema Nova, Melbourne.

Monster Fest runs from 2–10 October, with the festival’s 2026 program presenting the film among its international and Australian genre premieres.

If you’re heading to Monster Fest, this is one desert getaway where I’d recommend checking the return journey before you leave.

  • Saul Muerte

To accompany our exploration of Godmother, Surgeons of Horror’s Under the Scalpel goes directly to the source. Saul Muerte speaks with director John Veron about the film’s journey from screenplay to screen, the challenges of independent horror production, the decision to place this particular nightmare against an isolated desert landscape, and the creative influences that helped shape its uneasy blend of occult menace and psychological tension. It’s a spoiler-free conversation that offers a glimpse behind the curtain without dismantling the mysteries that make Godmother work — an opportunity to hear the filmmaker himself discuss the anatomy of the film before the scalpel goes in.

1926: The Year the Occult Looked Back at Us — A Centenary Retrospective of The Magician and The Student of Prague

A century ago, cinema was still learning how to make the supernatural visible.

The horror film had not yet settled into the familiar grammar that would emerge during the following decade. There were no established monsters, no Universal template, no rigid distinction between gothic horror, fantasy, science fiction and the occult. Filmmakers were still discovering what the camera could do with dreams, doubles, demons, magic and the irrational. In October 1926, two films arrived within twenty-four hours of one another that demonstrate just how fertile that territory remained: Rex Ingram’s The Magician and Henrik Galeen’s The Student of Prague.

Released in the United States on 24 October and premiering in Berlin on 25 October respectively, the films could hardly be more different in temperament. The Magician is an extravagant Anglo-American fantasy of occultism, alchemy and forbidden experimentation, adapted by Ingram from W. Somerset Maugham’s 1908 novel. The Student of Prague, meanwhile, is a German Expressionist meditation on the divided self, remaking the 1913 film that had already become one of the foundational works of German fantastic cinema.

Yet placed together at their centenary, they reveal something remarkable. Both films are ultimately concerned with the same terrifying proposition: what happens when a human being attempts to cross a boundary that should remain intact?

In one film, that boundary is between life and death.

In the other, it is between the self and its reflection.

Both discover that the supernatural is rarely interested in granting human beings exactly what they want.

Rex Ingram’s The Magician begins in a world where rationality appears to have the upper hand. Margaret Dauncey is saved by the surgical skill of Dr Arthur Burdon after suffering a terrible accident. Medicine has intervened successfully. The body has been repaired. Science has done what science is supposed to do.

Then Oliver Haddo arrives.

Played by Paul Wegener with a commanding physicality that makes him appear almost to have wandered in from another, darker film, Haddo is part hypnotist, part magician, part scientist and part occultist. He is fascinated by ancient knowledge and obsessed with the possibility of creating life. His ambitions place him beyond conventional scientific inquiry because he is no longer interested in understanding nature. He wants to dominate it.

The premise comes from Maugham’s novel, itself shaped by the author’s encounters with occult circles in Paris and particularly with Aleister Crowley, who became one of the inspirations for the character of Oliver Haddo. Maugham was careful to distinguish his fictional magician from Crowley himself, transforming his real-life acquaintance into something considerably more theatrical, sinister and supernatural.

Ingram takes that literary fantasy and turns it into cinema through image.

This is where The Magician remains fascinating a century later. The narrative may be melodramatic, but Ingram understands that occult cinema depends upon visual suggestion. The film moves from Parisian society and medical science toward hypnosis, pagan imagery, ancient texts, secret experiments and a remote castle. Haddo’s world gradually becomes a visual rejection of the rational world occupied by Burdon.

The conflict is therefore not simply between two men competing for Margaret. It is a conflict between competing ideas of knowledge.

Burdon believes the body can be understood.

Haddo believes it can be conquered.

That distinction gives the film more intellectual weight than its melodramatic structure might initially suggest.

The presence of Paul Wegener gives The Magician an extraordinary historical resonance.

Wegener was already an important figure in German fantasy and horror cinema, having appeared as Balduin in the original The Student of Prague in 1913 and having created the role of the Golem across several films, most famously The Golem: How He Came into the World in 1920. His casting as Oliver Haddo therefore brings an entire tradition of European supernatural cinema into an American production.

There is something almost uncanny about watching Wegener embody Haddo. He carries with him the memory of German Expressionism even when the film itself is not operating entirely within that aesthetic tradition. His physical presence suggests that the occult is not merely a subject but a cinematic inheritance.

Haddo is theatrical, imposing and frequently excessive, but Wegener understands that the character’s power depends upon appearing to possess knowledge that other people cannot access. His menace is not simply physical. It comes from the suggestion that he knows something.

And cinema has always understood that the unknown is often more frightening than the monster.

The most interesting aspect of The Magician may be its treatment of magic as an extension of scientific ambition.

Haddo does not simply cast spells because he enjoys evil. He is conducting an experiment. He wants to create life. His occultism therefore occupies the same conceptual territory as the mad scientists who would soon populate horror cinema. He is not rejecting modernity so much as taking its logic to an extreme.

This makes The Magician an intriguing precursor to the scientific horror that would emerge more fully in the 1930s.

The forbidden experiment becomes the bridge between Gothic supernaturalism and modern horror.

Haddo wants to penetrate the ultimate mystery: the creation of life itself. But his experiment requires the destruction of another human being. Creation and destruction become inseparable.

The film’s horror consequently comes from the transformation of Margaret from person into ingredient.

That idea would become one of horror cinema’s great recurring nightmares.

If The Magician looks outward toward forbidden knowledge, The Student of Prague looks inward.

Henrik Galeen’s 1926 film revisits the story first brought to cinema in 1913, with Conrad Veidt now playing Balduin and Werner Krauss as the sinister Scapinelli. Set in Prague in 1820, the film follows a student who, ashamed of his poverty and desperate to improve his circumstances, sells his reflection to Scapinelli. Wealth follows. So does tragedy.

The premise is one of the great inventions of early supernatural cinema because the double is not simply a monster stalking the protagonist.

The double is the protagonist.

Balduin has not summoned an external demon to terrorise him. He has surrendered a part of himself.

That makes the film’s horror psychologically richer than its Faustian surface might suggest.

The supernatural transaction is essentially a bargain with the self: give up something fundamental and receive the life you believe you deserve.

The problem is that Balduin cannot control what he has given away.

Galeen understood that the crucial cinematic problem of The Student of Prague was not merely telling audiences that Balduin no longer possessed a reflection.

They had to see it.

Galeen himself explained in 1926 that the earlier version had not exploited the missing reflection sufficiently and that the audience needed to repeatedly witness its absence before the double eventually became an independent physical presence.

This is the essence of cinematic horror.

The impossible has to become visible.

And when Balduin’s reflection begins to move independently, the film achieves something remarkably sophisticated. The mirror image ceases to be a trick of optics and becomes a dramatic character. It is Balduin without restraint, consequence or social control.

Where The Magician imagines forbidden knowledge producing artificial life, The Student of Prague imagines forbidden desire producing an independent self.

Both are forms of creation.

Both become forms of horror.

Conrad Veidt’s performance is central to the film’s power.

Veidt would become one of the defining faces of German Expressionist cinema, and his performance as Balduin contains the physical elasticity and psychological vulnerability that would later make him so effective in films such as The Cabinet of Dr. Caligari and, eventually, The Man Who Laughs.

But what makes him so compelling here is the contrast between the man and his double.

Balduin is initially capable of charm, romance and aspiration. His tragedy is recognisably human. He wants money. He wants love. He wants social status. He wants the humiliations of poverty to disappear.

The supernatural does not create those desires.

It exploits them.

That is why the film remains so potent. Scapinelli does not need to force Balduin into damnation. He simply offers him the opportunity to become the person he thinks he wants to be.

The horror comes later, when Balduin discovers that self-improvement may have required self-destruction.

Werner Krauss’s Scapinelli is a fascinating counterpart to Wegener’s Haddo.

Haddo is flamboyant. Scapinelli is transactional.

He does not need to seduce the audience with theatrical demonstrations of power. He offers Balduin a deal. Money in exchange for a reflection. The supernatural is presented almost as commerce.

This is one of the film’s most enduring ideas.

The devil does not necessarily need to threaten us.

Sometimes he simply needs to offer us what we already want.

Scapinelli belongs to the same broad tradition as Faust’s Mephistopheles, but Galeen’s film makes the bargain visual. The price is not an abstract promise of damnation. It is the absence of Balduin’s reflection, a literal hole in his identity.

The supernatural contract has become body horror.

Placed together, The Magician and The Student of Prague begin to resemble variations on the same nightmare.

Haddo wants to create life.

Balduin wants to create a better life for himself.

Both attempts depend upon a transaction.

Both violate a natural boundary.

Both produce consequences that cannot be controlled.

And both films ultimately suggest that the greatest danger lies not in supernatural forces themselves but in human beings believing they can manipulate those forces without paying the full price.

That idea would become one of the foundational principles of horror cinema.

Frankenstein would make it scientific.

Dr Jekyll would make it psychological.

Dracula would make it erotic.

The mad scientist would make it technological.

But The Magician and The Student of Prague were already exploring the territory.

The two films also demonstrate how rapidly cinema was evolving.

The Magician belongs partly to the world of romantic fantasy: exotic locations, occult spectacle, melodrama, mysterious villains and forbidden rituals. Ingram had the resources and visual ambition to transform Maugham’s story into an elaborate cinematic fantasy, filming in actual locations in France and exploiting the picturesque possibilities of the material.

The Student of Prague, meanwhile, belongs much more clearly to the emerging language of Weimar cinema. Its visual world is psychologically charged, and its central conceit — the externalisation of an internal conflict — is almost a definition of Expressionist storytelling.

Cinema is moving from asking:

What if magic existed?

toward asking:

What if the things inside us could become visible?

That is a profound shift.

The supernatural is no longer simply something that enters the human world.

It begins to emerge from the human psyche.

There is another reason these films make such compelling centenary companions.

They belong to a cinema standing on the threshold of enormous change.

Within only a few years, sound would transform filmmaking. German Expressionism would produce some of the most influential visual ideas in horror. Hollywood would begin assembling the monster pantheon that would define the genre for generations. The fantastic would become increasingly codified.

But in 1926, the boundaries were still porous.

A magician could be a scientist.

A scientist could be an occultist.

A reflection could become a person.

A human being could bargain away part of himself.

The genre had not yet decided what horror was supposed to look like.

And that freedom is visible in both films.

A hundred years later, The Magician and The Student of Prague remain compelling not because they anticipate every convention that would follow, but because they demonstrate how much horror cinema was already capable of before those conventions existed.

The Magician is an extravagant nightmare about forbidden knowledge, the desire to manufacture life and the transformation of scientific curiosity into occult obsession. Its imagery, its locations and above all Paul Wegener’s presence make it an important bridge between European supernatural cinema and the American horror tradition that would soon emerge.

The Student of Prague is more intimate and psychologically disturbing. Its supernatural conceit remains extraordinarily elegant because the monster is not simply chasing Balduin. It is Balduin’s own discarded identity returning to claim him. Galeen’s decision to make the missing reflection increasingly visible turns a simple Faustian story into an exploration of identity, desire and self-destruction.

One film looks toward the forbidden laboratory.

The other looks into the mirror.

One asks what happens when humanity tries to create life.

The other asks what happens when humanity gives away part of itself.

Both arrive at the same conclusion.

The supernatural does not have to invade our world to destroy us. Sometimes all it needs is something we already want.

At 100, The Magician and The Student of Prague remain fascinating precisely because they stand before horror cinema became a fixed language. They are experiments in what the medium could make visible: magic, doubles, forbidden science, fractured identity and the terrifying possibility that the boundaries separating the human from the monstrous are far less secure than we might like to believe.

A century later, the mirror still moves.

And somewhere beyond it, Oliver Haddo is still trying to manufacture life.

  • Saul Muerte

HENRY: PORTRAIT OF A SERIAL KILLER — The Monster Without a Myth

Tags

,

Some serial killers become cinematic monsters because cinema gives them mythology. They are brilliant, charismatic, obsessive, grotesquely theatrical or possessed by some recognisable pathology that allows an audience to construct a narrative around their violence. Henry Lee Lucas is different. The horror of John McNaughton’s Henry: Portrait of a Serial Killer lies partly in the film’s refusal to provide that comfort. It does not transform its central character into an icon of evil. It makes him difficult to mythologise, difficult to diagnose and, ultimately, difficult to contain within the conventions of a genre film.

Henry moves through Chicago with the anonymity of a man who could disappear into any crowd. He works temporary jobs, drinks in cheap bars, sleeps in a modest apartment and drifts between acquaintances without creating any obvious impression of significance. He is not introduced as a cinematic monster. He is introduced as a man. Released in 1986 but arriving at audiences through a complicated distribution history that included years of censorship and controversy, Henry: Portrait of a Serial Killer occupies an unusual place in American horror. It is frequently discussed alongside the period’s slasher films and serial-killer thrillers, yet it feels fundamentally opposed to the conventions that made those films commercially attractive. There is no elaborate mythology to unravel, no grand confrontation between hero and killer, and no reassuring moral architecture in which violence ultimately produces justice.

The result remains one of the most unnerving portraits of violence in American cinema.

Michael Rooker plays Henry with a remarkable refusal to explain himself. There is calculation in the performance, but not theatrical calculation. Henry is watchful without appearing omniscient, volatile without constantly signalling that he is dangerous. Rooker gives him the physicality of somebody who has learned how to disappear inside ordinary behaviour. His face rarely provides the emotional information it expects from a protagonist, and this absence becomes increasingly frightening.

The film’s title is important. This is a portrait, not an explanation. McNaughton does not attempt to solve Henry. Instead, he observes him. That approach was radical in an era when serial killers were increasingly becoming objects of psychological fascination. The cinema of the serial murderer often encourages audiences to ask why. What childhood trauma created the monster? What pathology explains the compulsion? What event produced the killer? Henry is much less interested in providing those answers. It presents a man who kills and then asks what it means to live in proximity to someone for whom murder has become an ordinary possibility.

This is not to suggest that the film denies psychology altogether. Henry’s behaviour is clearly shaped by an unstable history, and the real-life Henry Lee Lucas provided the loose inspiration for the character. But McNaughton’s film deliberately moves beyond biography. The Henry of the film is a fictional construction, and his crimes are presented less as a case study than as an eruption of arbitrary violence. That arbitrariness matters because it removes one of the audience’s most familiar methods of making sense of a killer: finding a pattern.

The film’s most disturbing insight is established early and then allowed to permeate everything around Henry: he does not require a special world in order to commit extraordinary violence. There are no gothic castles, elaborate murder chambers or heightened landscapes announcing that evil has arrived. Henry lives in apartments, drives ordinary streets and occupies spaces that would otherwise be invisible to the viewer. The contrast is not merely aesthetic. It denies the audience the reassuring distance that conventional horror can provide.

The opening sequence, in which Henry appears to kill a series of strangers while travelling through the city, establishes the film’s governing principle. The victims are not necessarily connected, the locations are not symbolically important and the violence does not arrive with the narrative preparation audiences have been trained to expect. People simply die. The film’s episodic structure reinforces the randomness. Henry’s murders do not form a neat dramatic progression toward some ultimate confrontation; they occur alongside work, drinking, conversation and domestic disputes.

This is where Henry departs sharply from the slasher tradition. The slasher killer may be irrational, but the film generally creates rules around that irrationality. There is a signature, a pattern, a final girl, a geography of danger. Henry offers none of these structures. His unpredictability is not a mystery waiting to be solved. It is the condition of the film.

If Henry were simply a solitary killer, the film would already be disturbing. McNaughton makes it considerably more complicated by placing him alongside Otis, played by Tom Towles. Otis is not Henry’s equal; he is fascinated by him. That distinction transforms the film from a portrait of individual violence into an examination of what happens when violence becomes an object of desire.

Otis is attracted to the idea of Henry’s violence because it offers him something his own life lacks: power. He wants to participate in the mythology he imagines Henry represents, yet Henry has no mythology to offer him. Henry simply kills. The dynamic between the two men therefore becomes a study in the social transmission of violence. Otis wants to make murder meaningful, while Henry is largely indifferent to whether it means anything. When they are together, however, their respective attitudes begin to contaminate one another. Henry’s violence becomes spectacle for Otis, while Otis’s appetite for spectacle threatens to make Henry’s violence even more extreme.

Caught between them is Becky, Otis’s sister, played by Tracy Arnold. Becky introduces one of the film’s most painful elements: the possibility of ordinary human connection.

Becky is not simply the woman who discovers the monster. Her presence gives the film an emotional centre that Henry himself cannot provide. She is vulnerable, isolated and damaged, but she also possesses something that Henry and Otis have largely abandoned: the desire for connection. Her relationship with Henry is tentative and uneasy, built from small gestures rather than romantic certainty. She sees something in him that suggests the possibility of safety, even as the audience increasingly understands that safety may be impossible.

This makes the film’s emotional trajectory particularly cruel. Becky wants to escape her circumstances; Henry wants to keep moving; Otis wants to possess. None of them can construct a stable future. The film therefore becomes less about whether Henry will kill again and more about whether ordinary human attachment can survive proximity to someone whose moral boundaries are essentially absent. The answer is devastating.

Perhaps the film’s most disturbing sequence is the home invasion filmed through a video camera. The sequence is horrifying not merely because of what happens but because of the way it transforms murder into recorded entertainment. Otis watches the footage and becomes fascinated by the image. The violence has been converted into something consumable.

McNaughton is therefore making a film about violence while simultaneously asking what it means to represent violence. The camera becomes a participant in the crime, Otis becomes a spectator, and the audience becomes uncomfortably aware of its own position. We are not only witnessing murder; we are witnessing people watching murder, and the distance between those positions begins to collapse.

This reflexivity is one of the reasons Henry remains so powerful. The film understands that violence on screen can become another form of consumption, turning the viewer’s curiosity into part of the ethical problem rather than allowing spectatorship to remain neutral.

Most horror eventually offers some form of catharsis. The monster is defeated, the killer is caught, the survivor escapes and the nightmare ends. Henry offers very little of that. Its violence accumulates without producing the conventional release associated with horror.

McNaughton’s restraint is crucial. The film does not indulge in elaborate gore effects because spectacle would give the violence an aesthetic satisfaction it deliberately wants to deny. Instead, the camera often remains detached. The horror comes from implication, duration and the absence of narrative release. Even when violence becomes explicit, the film refuses to turn it into a triumphant set piece.

That approach also changes the audience’s relationship with Henry. We are denied the pleasure of watching a monster reveal itself and then waiting for its destruction. There is no reassuring endpoint toward which the film is moving. The violence simply continues until the narrative itself can no longer contain its consequences.

What ultimately makes Michael Rooker’s performance so extraordinary is the extent to which Henry resists interpretation. There are moments when he seems almost gentle, moments when he appears frightened and moments when he seems capable of affection. Then the violence returns. The film refuses to tell us which version is the “real” Henry because perhaps the question itself is inadequate.

Henry is not presented as a puzzle whose solution will reveal the person underneath. Rooker instead creates a character whose contradictions remain unresolved. He can perform tenderness without becoming redeemed, fear without becoming sympathetic and normality without becoming safe. That instability prevents the audience from converting him into a single, manageable idea.

The influence of Henry: Portrait of a Serial Killer can be felt throughout subsequent representations of real-world violence. Its descendants are found not simply in serial-killer cinema but in the broader movement toward horror that distrusts explanation, spectacle and conventional catharsis.

Its importance also lies in the way it anticipated an increasingly mediated culture. The film’s fascination with recorded violence, spectatorship and the transformation of murder into entertainment feels disturbingly prescient. What was once shocking about the idea of someone filming violence has become commonplace in an era in which catastrophe can arrive through a phone screen within seconds. Yet Henry does not depend upon contemporary technology for its power. The video camera is important because it changes the relationship between perpetrator, witness and spectator; the underlying question is much older: what happens when violence becomes something people choose to watch?

The most unsettling thing about Henry: Portrait of a Serial Killer is ultimately what it refuses to give us. There is no satisfying explanation for Henry, no definitive psychological diagnosis that solves him, no grand mythology that transforms him into an icon and no moral framework that allows the audience to believe the world has been restored after his violence. McNaughton leaves those familiar structures deliberately incomplete.

That is why the film remains difficult to dismiss as merely a notorious piece of extreme cinema. It is a film about the failure of familiar cinematic language when confronted with violence that refuses to become mythology. Henry cannot be reduced to a supernatural monster, a psychological case study or a conventional slasher villain. He is simply a human being capable of extraordinary cruelty, and the film refuses to make that fact easier to process than it should be.

Henry: Portrait of a Serial Killer remains a landmark of American psychological horror because it understands that violence does not become frightening simply because it is extreme. It becomes frightening when the structures we use to explain and contain it begin to fail. John McNaughton’s film does not ask us to solve Henry. It asks us to watch him, and then confront the uncomfortable limits of what watching can tell us about violence.

  • Saul Muerte

FAUST AT 100: When Goethe’s Devil Became a Shadow

Tags

, , , , , , ,

There are stories that belong to literature, and there are stories that seem to have been waiting for cinema.

The Faust legend is one of them.

For centuries, the story of the scholar who trades his soul for knowledge, experience, youth or worldly fulfilment has been repeatedly rewritten because its central temptation is almost infinitely adaptable. Christopher Marlowe transformed the legend into Renaissance tragedy. Johann Wolfgang von Goethe turned it into one of the great philosophical works of European literature. Later generations would reinvent the Faustian bargain through science, politics, art, technology, sex, wealth and the pursuit of immortality.

In 1926, F. W. Murnau attempted something different.

He turned Faust into an image.

Premiering at Berlin’s Ufa-Palast am Zoo on 14 October 1926, Faust: Eine deutsche Volkssage arrived as one of the great technical and artistic achievements of German silent cinema. Produced by Erich Pommer for UFA, photographed by Carl Hoffmann and designed by Robert Herlth and Walter Röhrig, the film brought together material from the old Faust legend, Marlowe and Goethe rather than attempting a literal transcription of Goethe’s drama.

At 100, that distinction matters.

Murnau’s Faust is not simply Goethe translated into pictures. It is a cinematic argument with the Faust myth itself. It takes the philosophical questions of the literary tradition — knowledge, mortality, desire, temptation, redemption — and strips them down until they can be expressed through light, shadow, movement, architecture and the human face.

Goethe gave Western culture one of its great literary Fausts.

Murnau gave cinema one of its great nightmares.

The temptation when discussing an adaptation of Faust is to measure its fidelity to Goethe.

That is the wrong question.

Goethe’s Faust is vast, structurally eccentric and philosophically restless. It encompasses theological argument, poetry, comedy, romance, political allegory, classical mythology and metaphysical speculation. Murnau could never reproduce that totality in a silent feature, nor does he attempt to.

Instead, the screenplay by Hans Kyser draws upon several versions of the Faust tradition, including the old folk legend, Marlowe and Goethe. The result is effectively divided into two movements. The first draws heavily upon the folk tradition, introducing Faust during a devastating plague and establishing his pact with Mephisto. The second moves much closer to Goethe, with Gretchen becoming increasingly central to the tragedy.

This structure allows Murnau to do something profoundly cinematic.

He begins with the cosmic and gradually reduces it to the personal.

The film opens on a scale of apocalypse. A plague devastates the land. Mephisto spreads across the landscape like a supernatural force. Faust confronts the limits of his knowledge and finds that the intellectual authority he has accumulated cannot save the people around him.

But eventually the great philosophical problem becomes a human one.

Faust meets Gretchen.

The Devil’s bargain acquires consequences.

The apocalypse becomes intimate.

The plague is one of Murnau’s most important departures from the conventional Faust story because it establishes the emotional condition in which Faust becomes vulnerable.

He is not simply bored.

He is defeated.

His learning cannot cure the plague. His books cannot save the dying. His intellectual authority collapses in the face of suffering.

And this is where Mephisto enters.

The Devil does not initially need to persuade Faust that knowledge is worthless. Faust discovers its limits himself.

That distinction is crucial.

The Faustian bargain has often been reduced to a simple equation: ambitious man wants forbidden knowledge, Devil offers it, man pays the price. Murnau’s version is more interesting because Faust’s crisis begins with the realisation that knowledge without power is inadequate to the suffering of the world.

The Devil offers a solution.

Faust can cure the plague.

But the cure has a price.

The supernatural therefore enters through desperation rather than mere curiosity.

That makes the opening of Faust remarkably close to the psychological machinery of horror. The monster does not create the vulnerability. It identifies it.

And then Emil Jannings appears.

There are many cinematic devils, but few have ever possessed the sheer physical presence of Jannings’ Mephisto.

He is not simply a man playing evil.

He becomes an image of evil.

Murnau repeatedly manipulates scale to make Mephisto seem larger than the human world around him. His enormous wings stretch across the landscape. His body becomes a looming architectural presence. In the plague sequence, he is not merely standing among the people; he appears to dominate the entire environment.

This is one of the great achievements of silent cinema: the Devil becomes geography.

Jannings also understands something important about the Devil.

Mephisto can be terrifying, but he is not required to be terrifying all the time.

He can be sardonic.

Petulant.

Amused.

Almost comic.

That is important because the Devil’s greatest power is not necessarily his ability to frighten Faust.

It is his ability to make the bargain appear reasonable.

The soul is the currency of the story, but the soul is not really what Faust wants.

He wants experience.

He wants youth.

He wants sensuality.

He wants freedom from the limitations of his existence.

He wants to stop being an old scholar trapped inside the accumulated knowledge of a life that has failed to satisfy him.

This is where Murnau’s film connects so powerfully with Goethe’s larger conception of Faust. The horror is not simply that Faust desires too much. It is that nothing he obtains is sufficient.

The Devil can give him youth.

But youth does not solve the problem.

He can give him beauty.

It does not solve the problem.

He can give him pleasure.

It does not solve the problem.

He can give him Gretchen.

And now another human being becomes entangled in the consequences.

The bargain therefore becomes a machine that converts desire into consequence.

Faust gets what he wants.

That is the horror.

Murnau’s greatest contribution to the Faust tradition may be the extent to which he understands that the Devil can be expressed without dialogue.

Silent cinema cannot give Mephisto the verbal fireworks that make Goethe’s Mephistopheles so compelling. Murnau compensates by making the character visual.

The Devil becomes movement.

He becomes silhouette.

He becomes shadow.

He becomes the sudden interruption of human scale.

This is where Faust connects directly to Murnau’s wider cinema. His films repeatedly treat architecture, landscape and light as psychological forces. In Nosferatu, space becomes a mechanism through which fear travels. In The Last Laugh, the camera turns physical environment into emotional experience. In Faust, the supernatural and the visual world become almost indistinguishable.

Murnau isn’t merely photographing a story about good and evil.

He is photographing the conflict between light and darkness.

The sets by Robert Herlth and Walter Röhrig are essential to this achievement.

The world of Faust rarely feels like a neutral location in which characters happen to exist. It feels constructed around them.

Buildings lean.

Streets become corridors.

Interiors trap their occupants.

Landscapes become stages upon which supernatural forces operate.

The architecture has the logic of a dream rather than a realistic historical reconstruction.

That is one of the defining qualities of German Expressionism, but Faust pushes the idea further by connecting the environment directly to the metaphysical conflict. The world itself appears unstable because Faust’s moral universe has become unstable.

The frame is never simply containing the action.

It is judging it.

At the centre of the story is an anxiety that horror cinema would return to repeatedly throughout the twentieth century: the terror of being finite.

Faust’s problem is not simply that he is old.

It is that he is mortal.

Age is evidence of limitation. His body reminds him that knowledge cannot defeat time. His intellectual achievements cannot prevent death. His accumulated wisdom cannot make him infinite.

The Devil therefore offers the ultimate temptation: not knowledge, but escape.

Youth becomes supernatural technology.

The body becomes negotiable.

Time becomes something that can apparently be purchased.

This is why the Faustian bargain has proved so durable. Every generation discovers a new form of Faustian desire because every generation discovers a new way of being dissatisfied with the limits of human existence.

Murnau simply gives that dissatisfaction a face.

Then the film changes.

Gretchen enters, and Faust becomes less concerned with what Faust wants and increasingly concerned with what his wanting does to someone else.

Camilla Horn’s performance is crucial because Gretchen brings the film back from metaphysical abstraction to human vulnerability. The Devil may operate on a cosmic scale, but the consequences of Faust’s bargain are experienced by individual people.

Her brother Valentin dies.

Her mother dies.

Gretchen is abandoned.

She becomes increasingly isolated and ultimately descends into madness.

The Goethean tragedy takes over.

The Faustian bargain has acquired a human cost.

This is where Murnau’s adaptation becomes much darker than the image of Faust the adventurer might initially suggest.

Faust’s deal does not remain his private transaction.

It radiates outward.

Other people pay for it.

And Gretchen pays the most.

There is a temptation to regard Gretchen merely as the innocent victim of Faust’s corruption.

Murnau’s film is more complicated than that.

She is certainly caught inside forces she cannot control, but she is also the emotional mechanism through which the film exposes the inadequacy of Faust’s self-centred quest.

The old scholar wanted experience.

The young woman experiences the consequences.

That contrast gives the film its emotional structure.

Faust begins by believing that his dissatisfaction justifies extraordinary action.

Gretchen’s tragedy demonstrates that desire is never entirely private.

Someone else can become the collateral damage of another person’s attempt to transcend their limitations.

The Devil understands this.

Faust does not.

Seen through the lens of horror, Faust becomes even more fascinating.

There is the plague.

There is supernatural possession of the landscape.

There is forbidden knowledge.

There is bodily transformation.

There is an ancient bargain.

There is a monstrous figure manipulating human desire.

There is death.

There is madness.

There is damnation.

But Murnau does not organise these elements according to the conventions of later horror cinema. There is no single monster stalking a group of protagonists. There is no conventional haunted house. There is no mystery to solve.

Instead, the horror emerges from temptation.

That is what makes Faust such an important ancestor to the genre.

The Devil does not simply attack the protagonist.

He gives him exactly what he thinks he wants.

There is something almost appropriate about the scale of Murnau’s production.

UFA committed enormous resources to the film, which became one of the studio’s most technically elaborate productions before Metropolis surpassed it the following year. Shooting took place between September 1925 and May 1926 at the Ufa studios in Berlin-Tempelhof.

The result is not a modest literary adaptation.

It is a cinematic spectacle.

Yet the extraordinary thing is that the spectacle never completely overwhelms the central idea.

The effects exist to visualise the metaphysical.

Mephisto’s wings are not merely impressive.

They make evil enormous.

The transformation of Faust is not merely a trick.

It makes mortality visible.

The plague is not simply a disaster.

It establishes the world in which faith and knowledge collapse.

Murnau repeatedly takes an abstract idea and searches for its physical equivalent.

That is what makes Faust feel so modern.

There is another fascinating layer to the film’s history: even its words were caught in a battle over how Goethe’s legacy should reach the screen.

Gerhart Hauptmann, the Nobel Prize-winning German playwright, was commissioned to write the film’s verse intertitles. His titles were used at a Berlin preview in August 1926, but UFA ultimately discarded them for the October premiere, returning to Hans Kyser’s titles.

Modern restoration has made this history particularly significant.

The Munich Filmmuseum reconstructed a version using Hauptmann’s original intertitles, allowing audiences to experience a substantially different rhythm between text and image.

It is an extraordinary reminder that silent cinema was never actually silent.

Words mattered.

Music mattered.

The performance mattered.

And the relationship between those elements determined how the image was understood.

Murnau’s Faust has therefore survived not as one immutable object but as a film with its own complicated afterlife.

That afterlife is part of what makes a centenary retrospective worthwhile.

The surviving film has travelled a remarkable path from its original UFA release to multiple versions, restorations and reconstructions. A major restoration by the Filmoteca Española was undertaken under Luciano Berriatúa in 1999, with a later digitalisation coordinated by the Friedrich Wilhelm Murnau Foundation.

Different versions have also emphasised different material. The American release contained variations created for its intended audience, while later restorations have attempted to reconstruct the German version and recover material lost or altered over decades.

This matters because Faust is itself a film about transformation.

It has been transformed by history.

Its images have survived while its original circumstances have changed.

Its words have been replaced and recovered.

Its versions have diverged.

Its audience has changed.

And yet Mephisto remains.

It is impossible to watch Murnau’s Faust without thinking about the horror cinema that followed.

The connection to Frankenstein is particularly obvious.

Both stories begin with a learned man confronting the limits of human knowledge.

Both cross a forbidden boundary.

Both discover that knowledge can become dangerous when it is divorced from responsibility.

But there is a crucial distinction.

Victor Frankenstein tries to create life.

Faust tries to escape life as it has been given to him.

Frankenstein’s transgression is creation.

Faust’s is dissatisfaction.

The two stories eventually become almost interchangeable within popular culture because both embody the same warning: human beings can destroy themselves by refusing to accept the limits of being human.

That is one of the great engines of horror.

Once you begin looking for the Faustian bargain in horror, it appears everywhere.

The scientist who wants to defeat death.

The artist who wants eternal genius.

The vampire who promises eternal youth.

The millionaire who wants immortality.

The occultist who seeks forbidden knowledge.

The grieving parent who wants the dead returned.

The desperate person who accepts supernatural power in exchange for an unseen price.

The modern horror film has repeatedly returned to the same structure because it is so fundamentally human.

We want something.

We believe we deserve it.

We become convinced that the price is manageable.

Then we discover that the price was the story.

Perhaps the most remarkable thing about Murnau’s Faust at 100 is that its Devil does not feel particularly old.

The world around him may be medieval or Romantic, but his method remains contemporary.

Mephisto identifies dissatisfaction.

He offers a solution.

He removes the obstacle.

He waits for the consequences.

That mechanism requires no particular period.

The Devil does not need to understand the twenty-first century.

He understands people.

That is why Faust continues to speak to horror cinema a century after its premiere. Technology changes. Society changes. Our anxieties change. But the desire to escape the conditions of our own existence remains remarkably persistent.

The bargain survives because the temptation survives.

This is where the relationship between the original Faust and Murnau’s film becomes particularly valuable.

Goethe’s work gives us the intellectual and philosophical architecture of the Faustian myth.

Murnau gives us its dream imagery.

Goethe can make Mephistopheles argue.

Murnau can make him fill the sky.

Goethe can explore Faust’s contradictions through language.

Murnau can place a man before a mirror, a woman in the snow, a plague beneath enormous wings, and a figure of evil looming over a city.

The filmmaker does not replace the writer.

He changes the vocabulary.

And that is the real achievement of Faust.

It demonstrates that adaptation does not have to mean reproduction.

Sometimes it means discovering what a story becomes when another medium removes everything except its essential images.

A hundred years later, the extraordinary achievement of Faust is not simply that it remains beautiful.

It is that it remains conceptually alive.

The images have become part of cinema’s collective memory: Mephisto spreading his wings over the plague-stricken town; Faust confronting the limits of age; the transformation of the scholar into the young man; Gretchen’s descent into tragedy; the enormous spaces in which human beings appear almost insignificant.

Yet beneath the spectacle is a surprisingly simple horror story.

A man is unhappy with the limits of his existence.

Someone offers him a way out.

He accepts.

Other people suffer.

The Devil keeps his promise.

That last point is important.

Mephisto does not necessarily deceive Faust by refusing to deliver what was promised.

He gives him the bargain.

Faust is simply incapable of understanding what it will cost.

That is the essence of the Faustian horror story.

The Devil does not have to lie.

He only has to let us believe that we understand the deal.

At 100, Murnau’s Faust remains one of silent cinema’s great supernatural achievements because it transforms that idea into pure cinematic language. It is a film about knowledge and ignorance, mortality and desire, temptation and consequence, but above all it is a film about the danger of wanting to transcend the boundaries that define us.

Goethe gave Faust a language through which to question existence.

Murnau gave him a landscape of shadows.

And somewhere inside those shadows stands Mephisto, waiting patiently for the next person who believes that the price of getting everything they want might not be quite as high as it seems.

This centenary retrospective also connects directly with a recent episode of The Library of the Occult, where we explored Goethe’s original Faust and the extraordinary literary tradition surrounding the man who dared to bargain with the Devil. If Murnau’s film leaves you wanting to go deeper into the ideas behind the imagery — Faust’s pursuit of knowledge, his dissatisfaction with mortality, the nature of the bargain and Goethe’s much larger philosophical conception of the story — the Library episode is the perfect companion piece. The Library of the Occult examines Faust as literature; Faust at 100 examines what happens when that literature is transformed into cinema. Together, they offer two different ways of approaching the same enduring question: how much of ourselves are we willing to surrender to become the person we believe we want to be?

Faust remains essential horror cinema because its Devil is not merely an embodiment of evil. He is the embodiment of temptation itself. A century after Murnau first summoned him onto the screen, the most frightening thing about Mephisto is not that he can destroy us. It is that he knows exactly what we would ask for if he offered us the chance.

  • Saul Muerte

RESIDENT EVIL (2026): The Man Who Couldn’t Decide

Tags

, , , , , ,

Zach Cregger’s Resident Evil begins with a man who does not want his life to change. Bryan is a medical courier, a man whose existence is defined by movement without necessarily having any direction. He drives things from one place to another. He delivers what other people need. He takes another job because it pays double. He is useful, but largely interchangeable. Then his girlfriend tells him she is pregnant, and suddenly the future has arrived without asking his permission. Cregger’s ingenious move is to turn that emotional paralysis into a survival-horror movie. By the time Bryan enters the nightmare of Raccoon City, he is already living inside a horror story of his own making. The monsters simply make it literal.

There is a tendency to discuss video-game adaptations according to how faithfully they reproduce characters, locations, mythology and iconography. Resident Evil takes a more interesting route. Cregger does not attempt to reproduce one particular game so much as reconstruct the experience of playing one. The film is an original story running parallel to the events of Resident Evil 2, but its architecture is unmistakably that of the games: locked doors, scarce resources, improvised weapons, bizarre obstacles, escalating objectives, seemingly useless objects, sudden encounters and the persistent feeling that somewhere just beyond the next corridor is something considerably worse. Cregger understands that Resident Evil is not necessarily about watching an action hero defeat monsters. It is about being the person who has to decide whether opening the next door is worth the risk.

There is an intriguing progression through Zach Cregger’s work to this point. His emergence as a horror filmmaker was already something of a surprise given his background in sketch comedy with The Whitest Kids U’ Know, but Barbarian announced a filmmaker fascinated by destabilisation: the sudden reconfiguration of audience assumptions, the willingness to abandon one story for another and the conviction that horror becomes more effective when the viewer cannot quite predict what the film is going to do next. Weapons expanded that impulse. Its fractured perspectives and shifting character emphasis demonstrated a filmmaker increasingly interested in how information changes our understanding of horror. Cregger’s movies have consistently asked the audience to reassess what it thinks it is watching.

Resident Evil is different. It is arguably his most straightforward film, but that does not make it less considered. In some respects, the constraints of the franchise force Cregger to become more precise. There is no need to manufacture the sort of narrative rug-pulls that powered Barbarian or the structural complexity of Weapons. Instead, Cregger takes an existing piece of popular culture and asks a deceptively difficult question: what would it actually feel like to be trapped inside a Resident Evil game? The answer is Bryan. Cregger has spoken about wanting to recreate the soul and pacing of the games rather than construct a scene-for-scene adaptation, and that distinction is crucial. The film does not require Leon Kennedy, Claire Redfield or any of the franchise’s established heroes because Bryan is not supposed to be one of them. He is supposed to be us.

Bryan is spectacularly ill-equipped for the apocalypse. He is not a police officer, soldier or special agent. He does not have years of survival training and he does not suddenly discover a hidden reservoir of action-hero competence when the monsters arrive. When he encounters the weapons that would traditionally transform a horror protagonist into an action hero, Cregger instead makes them extensions of Bryan’s incompetence. That is where Austin Abrams becomes indispensable.

Abrams does not play Bryan as a secretly capable action hero waiting to emerge. He plays him as a man who is frightened, confused, frustrated and frequently overwhelmed. His body becomes part of the film’s comedy: running, stumbling, panting, screaming, improvising and occasionally looking at the nightmare unfolding around him with the exhausted disbelief of someone who has absolutely no idea why this has become his problem. Bryan is funny because he is human. His reactions are often the reactions that a normal person might actually have if confronted with a mutated creature, a zombie or a grotesque biological impossibility. He does not become cool under pressure. He does not suddenly acquire the vocabulary of the action movie. He swears, panics, runs and makes mistakes.

Because Cregger largely isolates him, Abrams has to carry an enormous amount of the film almost by himself. This is not simply a performance of dialogue. It is a performance of reaction. The camera watches Bryan experience the game. At various points, he effectively becomes the audience’s controller. He searches rooms, tries objects, discovers weapons, encounters locked doors, learns what works and makes mistakes. He gradually becomes better at the game because he is learning how to play it. That progression gives the film a genuine gamification that extends beyond Easter eggs. Bryan is almost an NPC who has accidentally become the player character: a man who does not understand the rules, does not know what he is carrying, does not know how to use the weapons he finds and survives largely because the game keeps presenting him with another objective.

For longtime players, Cregger scatters the film with recognisable pieces of Resident Evil iconography. The green healing items. The locked gates. The weapons. The resource management. The increasingly grotesque mutations. The movement through seemingly disconnected environments. The hospital. Raccoon City. The sense that every apparently innocuous room might contain either salvation or something waiting to tear you apart.

These details could easily have become the cinematic equivalent of a merchandise catalogue. Instead, they are integrated into the mechanics of Bryan’s journey. The objects become punctuation marks. Cregger understands that fans do not necessarily need to be shown their favourite characters standing in a doorway. They need to feel that the rules of Resident Evil have suddenly become real. That is a much more sophisticated form of fan service.

The film is therefore remarkably restrained in its mythology. It does not spend its runtime explaining the entire history of Umbrella Corporation or stopping to introduce every recognisable name in the franchise. Instead, it places an ordinary man inside the outbreak and allows the familiar architecture to emerge around him. The result feels less like a remake of a particular Resident Evil game and more like a lost campaign running alongside one.

Visually, Cregger also understands the value of contrast. Resident Evil is a film of darkness, but it is not visually monotonous. The cold blue-black of the night, the sickly illumination of abandoned spaces, the sterile artificiality of hospital interiors and the violent eruptions of colour within the gore create a visual language that repeatedly moves between safety and danger. That contrast matters because Resident Evil has always understood light as conditional. A lit room does not necessarily mean a safe room. A familiar corridor can conceal something monstrous. A fluorescent hospital can be considerably more frightening than a dark forest.

Cregger has spoken about growing technically through Weapons, particularly in his understanding of lenses, editing and considering light sources during storyboarding. That development is evident here. The film’s visual choices are not simply about making Raccoon City look appropriately grim. They continually manipulate the relationship between visibility and vulnerability. The darkest spaces are frightening because we cannot see. The brightest spaces can be frightening because we can.

Yet for all the discussion of horror, gore and game mechanics, humour may be the element that keeps Resident Evil moving. Cregger’s comedy background has always been part of his horror vocabulary. Horror and comedy share a similar anatomy: timing, tone, expectation and surprise. The joke often arrives precisely when the film could otherwise become oppressive, with Bryan’s reactions puncturing the grandeur of the apocalypse. His incompetence deflates the macho posturing that has traditionally accompanied video-game protagonists, while the absurdity of the situations becomes part of their entertainment value.

This is also where Resident Evil brushes against what I have come to think of as Gallows Horror: the point at which the joke does not relieve the horror so much as expose how grotesque the situation has become. There is a particular cruelty to laughing at Bryan because the circumstances surrounding him are genuinely appalling. He is frightened, exhausted, increasingly desperate and surrounded by things that should be utterly terrifying, yet his very inability to behave like a conventional horror protagonist becomes funny. The laughter comes not because the danger has disappeared, but because the alternative is to stare directly into the absurdity of it.

That distinction matters. Gallows humour traditionally allows us to laugh in the face of death, but Cregger pushes that instinct into the mechanics of the Resident Evil universe. The game has always contained an inherent absurdity: a character can encounter an impossible biological abomination and then spend several minutes searching a room for a key, solving a puzzle or examining an oddly specific object. Cregger understands that this ridiculousness is part of the franchise’s identity. Rather than smoothing it away in the transition from game to cinema, he allows it to become part of the film’s texture.

Importantly, the humour does not entirely dissolve the horror. It gives the audience somewhere to breathe, but it also makes the next descent into darkness sharper. The laugh becomes a pressure valve, and once that valve closes, the horror rushes back in. This creates a rhythm that keeps the film moving without allowing either tone to completely dominate the other. Cregger reportedly removed some jokes after test audiences found an earlier version too funny, making what remains particularly revealing. The surviving humour is largely embedded in character and circumstance rather than simply being added as comic relief.

And that makes Abrams’ performance even more important. For long stretches, he is effectively performing a solo comedy-horror routine against creatures, environments and visual effects. He has to make the audience laugh without making Bryan ridiculous, frightened without making him pathetic and sympathetic without turning him into a conventional hero. Abrams finds that balance, and in doing so turns Bryan’s predicament into something approaching tragicomedy. We laugh at him because we recognise him, and we recognise him because his instinct to keep running, keep joking and keep moving is also an instinct to avoid confronting what is waiting for him.

The film becomes more interesting when the delivery itself begins to acquire symbolic weight. Bryan spends the entire film carrying something. He does not initially know exactly what it is. He simply knows that it is important and that someone needs it delivered. At the same time, his girlfriend Michelle is carrying something too: a child. The two forms of carrying gradually begin to echo one another.

Bryan’s job is to transport a future that he does not understand. His personal life is confronting him with another future he does not understand. In both cases, the thing being carried represents responsibility. In both cases, Bryan’s instinct is not necessarily to embrace it but to keep moving. Movement becomes his substitute for decision. He drives, runs, delivers, escapes, doubles back and keeps going. What he rarely does is stop and decide what he actually wants.

This is where the film’s apparent simplicity begins to reveal something darker. Bryan is afraid of fatherhood because fatherhood represents irreversible change. His relationship with Michelle has reached a point at which the future can no longer be postponed, and his instinct is to defer the conversation. He is caught between fight and flight, but neither quite describes him. He chooses movement without commitment.

That is his defining state. And it is why the monsters are so effective as extensions of the story. The infected are bodies that have changed without consent. Bryan is terrified of changing by choice.

This makes Resident Evil unexpectedly interested in stagnation. At first glance, it is one of the fastest-moving films Cregger has made. Bryan is constantly travelling through new environments, encountering new monsters and receiving new objectives. But psychologically, he is stuck. He has been stuck before the film begins. The outbreak simply gives physical form to that condition.

Every new objective provides Bryan with an excuse not to confront the larger question waiting at home. Deliver the package. Find the weapon. Get through the gate. Reach the hospital. Find the scientists. Get the cure. There is always another task, another immediate problem and another reason not to think about tomorrow. This is precisely what makes the video-game structure so appropriate. Games are built around objectives. The player is constantly told what to do next. Bryan’s life becomes easier when he has an objective because an objective means he does not have to make a decision for himself.

The tragedy is that the game eventually runs out of objectives.

The ending makes this explicit. Bryan has spent the entire film carrying the thing that might save him. The package he initially believes to be an organ is ultimately revealed to contain a crucial component required to create the antidote. He has been carrying the answer without understanding its significance. But by the time the cure is created, Bryan’s infection has progressed too far.

The irony is devastating. He has done exactly what he was supposed to do. He delivered the package. He completed the mission. He reached the destination. And it still is not enough. The scientists cannot save him before his transformation overwhelms him, and Bryan emerges at the end no longer as the frightened courier we have spent the film following, but as another creature within the world he has been desperately trying to escape.

This is where the film’s fatherhood metaphor becomes particularly bleak. Bryan spends the movie afraid of what becoming a father will do to him. He worries about losing himself. He worries about change. He wants to return to the life he understands. And when he finally confronts the possibility of accepting that responsibility, it is already too late. His body changes without his permission. The thing he feared most happens anyway. He becomes something else.

The film therefore turns his indecision into horror. Bryan has spent the entire night oscillating between fight and flight, between accepting responsibility and escaping it, between confronting the future and postponing it. Eventually there is no decision left to make. The infection makes it for him.

There is a cruel elegance to the fact that Bryan’s salvation is with him for almost the entire film. He does not need to discover the answer. He needs to recognise what he is carrying. That distinction is central to the character.

Bryan is constantly searching for something outside himself: a weapon, an escape route, another person, a safe place, a solution. Yet the most important object in the film is literally attached to him. The cure is in the bag. The future is in the phone. The decision is waiting at home. He simply cannot bring himself to confront it.

This is why his transformation feels more thematically complete than a straightforward “hero gets infected” ending might suggest. The film does not punish Bryan because he is cowardly. It punishes him because he cannot decide what he is willing to become. And perhaps that is the real horror of Resident Evil. Not mutation. Not infection. Not even death. Change without choice.

Cregger’s film ultimately succeeds because it finds a way to make the Resident Evil franchise’s mechanics serve its character rather than the other way around. The game references are fun. The weapons, keys and locked doors reward familiarity. The creatures provide increasingly grotesque obstacles. The first-person sequences place us directly inside Bryan’s panic. But beneath all that is a surprisingly coherent character study.

Bryan is a loser. He is unlucky. He is underprepared. He is perpetually one bad decision away from disaster. And yet we desperately want him to make it. That sympathy is the film’s secret weapon. Because when the inevitable happens, we are not watching a franchise protagonist fall. We are watching an ordinary man who has spent the entire night trying to get home. And he never does.

That is why Austin Abrams matters so much. Without his ability to make Bryan funny, frightened, irritating, vulnerable and ultimately tragic, the film’s elaborate game mechanics would remain mechanics. Abrams gives them a human pulse. Cregger, meanwhile, has reached an intriguing point in his development. Barbarian demonstrated his ability to destroy audience expectations. Weapons showed a filmmaker increasingly interested in structure, perspective and the emotional consequences of horror. Resident Evil demonstrates something slightly different: that Cregger can take an enormous piece of existing popular culture and impose a coherent authorial sensibility upon it without needing to dominate it.

He understands that the franchise’s real appeal has never been simply zombies and monsters. It is the feeling of being trapped in a place where every decision matters. Every bullet matters. Every door matters. Every object matters. And eventually, every choice matters.

Bryan spends the entire film trying not to choose. By the end, the choice has been taken from him. The courier finally stops moving. The game is over. And the man who could never decide what he wanted to become becomes something else entirely.

  • Saul Muerte