Some zombie fans continue the George Romero tradition of using zombies as a social commentary. Organized zombie themed flash mobs or Zombie Walks, which are primarily promoted through word of mouth, are regularly staged all over the world.[citation needed] Usually they are arranged as a sort of surrealist performance art but they are occasionally put on as part of a unique political protest such as on Buy Nothing Day, November 25, 2006, in Montreal, a crowd of pseudo-zombies invaded the downtown core to take part in a "Shopping Spree of the Dead"[5] and ridicule the compulsive aspect of Christmas shopping.
The world's largest zombie walk was held on October 29, 2006 in Monroeville Mall in Pittsburgh, Pennsylvania, the setting of Romero's original Dawn of the Dead film. The walk consisted of 894 attendees who all were instructed to bring canned food for a local food drive. The walk was entered into the Guinness Book of World Records for the largest zombie walk ever held.
Other organizations such as Zombie Squad use the genre as a way to promote disaster preparedness and to encourage horror fans to become involved in their community, through volunteering or hosting zombie themed charity fund raisers.
Tuesday, July 17, 2007
Zombies in folklore
In the Middle Ages, it was commonly believed that the souls of the dead could return to earth and haunt the living. The belief in revenants (someone who has returned from the dead) are well documented by contemporary European writers of the time. According to the Encyclopedia of Things that Never Were[4], particularly in France during the Middle Ages, the revenant rises from the dead usually to avenge some crime committed against the entity, most likely a murder. The revenant usually took on the form of an emaciated corpse or skeletal human figure, and wandered around graveyards at night. The "draugr" of medieval Norse mythology were also believed to be the corpses of warriors returned from the dead to attack the living. The zombie appears in several other cultures worldwide, including China, Japan, the Pacific, India, and the Native Americans.
The Epic of Gilgamesh of ancient Sumer includes a mention of zombies. Ishtar, in the fury of vengeance says:
Father give me the Bull of Heaven,
So he can kill Gilgamesh in his dwelling.
If you do not give me the Bull of Heaven,
I will knock down the Gates of the Netherworld,
I will smash the doorposts, and leave the doors flat down,
and will let the dead go up to eat the living!
And the dead will outnumber the living!
The Epic of Gilgamesh of ancient Sumer includes a mention of zombies. Ishtar, in the fury of vengeance says:
Father give me the Bull of Heaven,
So he can kill Gilgamesh in his dwelling.
If you do not give me the Bull of Heaven,
I will knock down the Gates of the Netherworld,
I will smash the doorposts, and leave the doors flat down,
and will let the dead go up to eat the living!
And the dead will outnumber the living!
Zombies in Vodou
According to the tenets of vodoun, a dead person can be revived by a bokor or vodou sorcerer. Zombies remain under the control of the bokor since they have no will of their own. "Zombi" is also another name of the vodou snake god Damballah Wedo, of Niger-Congo origin; it is akin to the Kongo word nzambi, which means "god." There also exists within the voudon tradition the zombi astral which is a human soul that is captured by a bokor and used to enhance the bokor's power.
In 1937, while researching folklore in Haiti, Zora Neale Hurston encountered the case of Felicia Felix-Mentor, who had died and been buried in 1907 at the age of 29. Villagers believed they saw Felicia wandering the streets in a daze thirty years after her death, as well as claiming the same with several other people. Hurston pursued rumors that the affected persons were given powerful drugs, but she was unable to locate individuals willing to offer much information. She wrote:
"What is more, if science ever gets to the bottom of Vodou in Haiti and Africa, it will be found that some important medical secrets, still unknown to medical science, give it its power, rather than gestures of ceremony." [1]
Several decades later, Wade Davis, a Canadian ethnobotanist, presented a pharmacological case for zombies in two books, The Serpent and the Rainbow (1985) and Passage of Darkness: The Ethnobiology of the Haitian Zombie (1988). Davis traveled to Haiti in 1982 and, as a result of his investigations, claimed that a living person can be turned into a zombie by two special powders being entered into the blood stream (usually via a wound). The first, coup de poudre (French: 'powder strike'), induced a 'death-like' state because of tetrodotoxin (TTX), its key ingredient. Tetrodotoxin is the same lethal toxin found in the Japanese delicacy fugu, or pufferfish. At near-lethal doses (LD50= 5-8µg/kg)[2], it can leave a person in a state of near-death for several days, while the person continues to be conscious. The second powder, composed of dissociatives like datura, put the person in a zombie-like state where they seem to have no will of their own. Davis also popularized the story of Clairvius Narcisse, who was claimed to have succumbed to this practice. There remains considerable skepticism about Davis's claims,[3] and opinions remain divided as to the veracity of his work,[citation needed] although there is wide recognition among the Haitian people of the existence of the "zombie drug". The vodoun religion being somewhat secretive in its practices and codes, it can be very difficult for a foreign scientist to validate or invalidate such claims.
Others have discussed the contribution of the victim's own belief system, possibly leading to compliance with the attacker's will, causing psychogenic ("quasi-hysterical") amnesia, catatonia, or other psychological disorders, which are later misinterpreted as a return from the dead. Scottish psychiatrist R. D. Laing further highlighted the link between social and cultural expectations and compulsion, in the context of schizophrenia and other mental illness, suggesting that schizogenesis may account for some of the psychological aspects of zombification.
See also: History of Haiti
In 1937, while researching folklore in Haiti, Zora Neale Hurston encountered the case of Felicia Felix-Mentor, who had died and been buried in 1907 at the age of 29. Villagers believed they saw Felicia wandering the streets in a daze thirty years after her death, as well as claiming the same with several other people. Hurston pursued rumors that the affected persons were given powerful drugs, but she was unable to locate individuals willing to offer much information. She wrote:
"What is more, if science ever gets to the bottom of Vodou in Haiti and Africa, it will be found that some important medical secrets, still unknown to medical science, give it its power, rather than gestures of ceremony." [1]
Several decades later, Wade Davis, a Canadian ethnobotanist, presented a pharmacological case for zombies in two books, The Serpent and the Rainbow (1985) and Passage of Darkness: The Ethnobiology of the Haitian Zombie (1988). Davis traveled to Haiti in 1982 and, as a result of his investigations, claimed that a living person can be turned into a zombie by two special powders being entered into the blood stream (usually via a wound). The first, coup de poudre (French: 'powder strike'), induced a 'death-like' state because of tetrodotoxin (TTX), its key ingredient. Tetrodotoxin is the same lethal toxin found in the Japanese delicacy fugu, or pufferfish. At near-lethal doses (LD50= 5-8µg/kg)[2], it can leave a person in a state of near-death for several days, while the person continues to be conscious. The second powder, composed of dissociatives like datura, put the person in a zombie-like state where they seem to have no will of their own. Davis also popularized the story of Clairvius Narcisse, who was claimed to have succumbed to this practice. There remains considerable skepticism about Davis's claims,[3] and opinions remain divided as to the veracity of his work,[citation needed] although there is wide recognition among the Haitian people of the existence of the "zombie drug". The vodoun religion being somewhat secretive in its practices and codes, it can be very difficult for a foreign scientist to validate or invalidate such claims.
Others have discussed the contribution of the victim's own belief system, possibly leading to compliance with the attacker's will, causing psychogenic ("quasi-hysterical") amnesia, catatonia, or other psychological disorders, which are later misinterpreted as a return from the dead. Scottish psychiatrist R. D. Laing further highlighted the link between social and cultural expectations and compulsion, in the context of schizophrenia and other mental illness, suggesting that schizogenesis may account for some of the psychological aspects of zombification.
See also: History of Haiti
Zombie
A zombie is an animated human body devoid of a soul. In contemporary versions these are generally reanimated or undead corpses, which were traditionally called "ghouls." Stories of zombies originated in the Afro-Caribbean spiritual belief system of Vodoun (Voodoo).
Other more macabre versions of zombies have become a staple of modern horror fiction, where they are brought back from the dead by supernatural or scientific means, and eat the flesh of the living. They have very limited intelligence, and may not be under anyone's direct control. This type of zombie, often referred to as a Romero zombie for the filmmaker that defined the concept, is archetypal in modern media and culture.
Other more macabre versions of zombies have become a staple of modern horror fiction, where they are brought back from the dead by supernatural or scientific means, and eat the flesh of the living. They have very limited intelligence, and may not be under anyone's direct control. This type of zombie, often referred to as a Romero zombie for the filmmaker that defined the concept, is archetypal in modern media and culture.
Ghost tour
A ghost tour (also called a haunted tour, ghost walk, or haunted walk) is an activity themed around the paranormal providing an entertaining and often educational way to present history. Tours are often lead on foot around sites with a reputation for unusual occurrences. They are usually conducted at night and will combine a mix of factual history, folklore and stories.
Tours themes around the paranormal can introduce historic, social and scientific topics to a wider audience than might not otherwise be addressed. Stories centered on ghosts and mysteries are far more attractive to many people to whom leisure time is precious, than purely academic pursuits. A well presented thematic tour should create the interest for further investigation into the stories behind the topics.
Presentations use drama, humour and analogies to weave stories in an interesting way. Tours may be conducted on foot, vehicle or even a self led tour finding clues along a pre-determined route.
Increased popularity of tours has led to the formation of several professional bodies with an interest in promoting the use of interpretive tours and improving the experience and security of customers.
Tours themes around the paranormal can introduce historic, social and scientific topics to a wider audience than might not otherwise be addressed. Stories centered on ghosts and mysteries are far more attractive to many people to whom leisure time is precious, than purely academic pursuits. A well presented thematic tour should create the interest for further investigation into the stories behind the topics.
Presentations use drama, humour and analogies to weave stories in an interesting way. Tours may be conducted on foot, vehicle or even a self led tour finding clues along a pre-determined route.
Increased popularity of tours has led to the formation of several professional bodies with an interest in promoting the use of interpretive tours and improving the experience and security of customers.
Popular culture
Ghosts are prominent in the popular cultures of various nations.
Films including or centering on ghosts are common, and span a variety of genres. American films focused primarily on ghosts include Ghost, Ghostbusters, Ghost Dad, and Casper the Friendly Ghost.
Ghosts can also be found in various television programs that focus on the paranormal, such as the children's animated series Danny Phantom, Ghost Trackers, Truth or Scare, and Mystery Hunters. Ghostfreak from Ben 10 is another example of a ghost in an animated series. In the Harry Potter series of books and movies, Hogwarts is occupied by several ghosts. The characters of the television show Supernatural fight ghosts and other cryptids.
The ghost hunting theme has also become prevalent in reality television series such as Ghost Hunters, Most Haunted, A Haunting, and many others.
Films including or centering on ghosts are common, and span a variety of genres. American films focused primarily on ghosts include Ghost, Ghostbusters, Ghost Dad, and Casper the Friendly Ghost.
Ghosts can also be found in various television programs that focus on the paranormal, such as the children's animated series Danny Phantom, Ghost Trackers, Truth or Scare, and Mystery Hunters. Ghostfreak from Ben 10 is another example of a ghost in an animated series. In the Harry Potter series of books and movies, Hogwarts is occupied by several ghosts. The characters of the television show Supernatural fight ghosts and other cryptids.
The ghost hunting theme has also become prevalent in reality television series such as Ghost Hunters, Most Haunted, A Haunting, and many others.
Skeptical analysis
Critics of "eyewitness ghost sightings" suggest that limitations of human perception and ordinary physical explanations can account for such sightings; for example, air pressure changes in a home causing doors to slam, or lights from a passing car reflected through a window at night.[13] Pareidolia, an innate tendency to recognize patterns in random perceptions, can cause people to believe they have seen ghosts.[14] Reports of ghosts "seen out of the corner of the eye" may be accounted for by the sensitivity of human peripheral vision. According to skeptical investigator Joe Nickell:
...peripheral vision is very sensitive and can easily mislead, especially late at night, when the brain is tired and more likely to misinterpret sights and sounds.[15]
Nickell also states that a person's belief that a location is haunted may cause them to interpret mundane events as confirmations of a haunting:
Once the idea of a ghost appears in a household . . . no longer is an object merely mislaid. . . . There gets to be a dynamic in a place where the idea that it's haunted takes on a life of its own. One-of-a-kind quirks that could never be repeated all become further evidence of the haunting.[16]
Sound is thought to be another cause of ghost sightings. Frequencies lower than 20 hertz are called infrasound and are normally inaudible, but British scientists Richard Lord and Richard Wiseman have concluded that infrasound can cause humans to feel a "presence" in the room, or unexplained feelings of anxiety or dread. [17]
Carbon monoxide poisoning, which can cause powerful auditory and visual hallucinations, depression, and a generalized sensation of illness and dread,[18] was recognized as a possible explanation for haunted houses as early as 1921.
The traditional perception of ghosts wearing clothing is considered illogical, given the supposed spiritual nature of ghosts, suggesting that the basis of what a ghost is said to look like and consist of is quite dependent on preconceptions made by society.[19] Skeptics also say that, to date, there is no credible scientific evidence that any location is inhabited by spirits of the dead.[20]
...peripheral vision is very sensitive and can easily mislead, especially late at night, when the brain is tired and more likely to misinterpret sights and sounds.[15]
Nickell also states that a person's belief that a location is haunted may cause them to interpret mundane events as confirmations of a haunting:
Once the idea of a ghost appears in a household . . . no longer is an object merely mislaid. . . . There gets to be a dynamic in a place where the idea that it's haunted takes on a life of its own. One-of-a-kind quirks that could never be repeated all become further evidence of the haunting.[16]
Sound is thought to be another cause of ghost sightings. Frequencies lower than 20 hertz are called infrasound and are normally inaudible, but British scientists Richard Lord and Richard Wiseman have concluded that infrasound can cause humans to feel a "presence" in the room, or unexplained feelings of anxiety or dread. [17]
Carbon monoxide poisoning, which can cause powerful auditory and visual hallucinations, depression, and a generalized sensation of illness and dread,[18] was recognized as a possible explanation for haunted houses as early as 1921.
The traditional perception of ghosts wearing clothing is considered illogical, given the supposed spiritual nature of ghosts, suggesting that the basis of what a ghost is said to look like and consist of is quite dependent on preconceptions made by society.[19] Skeptics also say that, to date, there is no credible scientific evidence that any location is inhabited by spirits of the dead.[20]
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