Horror is one of the most enduringly popular genres in cinema. The term “horror film” was coined in 1931 between the premiere of Dracula and the release of Frankenstein, but monsters, ghosts, demons, and supernatural and horrific themes have been popular with American audiences since the emergence of novelty kinematographic attractions in the late 1890s. A Place of Darkness illuminates the prehistory of the horror genre by tracing the way horrific elements and stories were portrayed in films prior to the introduction of the term “horror film.” Using a rhetorical approach that examines not only early films but also the promotional materials for them and critical responses to them, Kendall R. Phillips argues that the portrayal of horrific elements was enmeshed in broader social tensions around the emergence of American identity and, in turn, American cinema. He shows how early cinema linked monsters, ghosts, witches, and magicians with Old World superstitions and beliefs, in contrast to an American way of thinking that was pragmatic, reasonable, scientific, and progressive. Throughout the teens and twenties, Phillips finds, supernatural elements were almost always explained away as some hysterical mistake, humorous prank, or nefarious plot. The Great Depression of the 1930s, however, constituted a substantial upheaval in the system of American certainty and opened a space for the reemergence of Old World gothic within American popular discourse in the form of the horror genre, which has terrified and thrilled fans ever since.

Louise Michel was born illegitimate in 1830 and became a schoolmistress in Paris. She was involved in radical activities during the twilight of France’s Second Empire, and during the Franco-Prussian War of 1870 and the siege of Paris. She was a leading member of the revolutionary groups controlling Montmarte. Michel emerged as one of the leaders of the insurrection during the Paris Commune of March-May 1871; and French anarchists saw her as martyr and saint – The Red Virgin. When the Versailles government crushed the Commune in May 1871, Michel was sentenced to exile in New Caledonia, until the general amnesty of 1880, when she returned to France and great popular acclaim and support from the working people of the country. Michel was arrested again during a demonstration in Paris in 1883 and sentenced to six years in prison. Pardoned after three years, she continued her speeches and writing, although she spent the greater part of her time from 1890 until her death in 1905 in England in self-imposed exile. It was during her prison term from 1883 to 1886 that she compiled her Memoires, now available in English. These memoirs offer readers a view of the non-Marxist left and give an in-depth look into the development of the revolutionary spirit. The early chapters treat her childhood, the development of her revolutionary feelings, and her training as a schoolteacher. The next section describes her activities as a schoolteacher in the Haute-Marne and Paris and therefore contains much of interest on education in 19th-century Europe. Her chapters on the siege of Paris, the Commune, and her first trial show those events from the point of view of a major participant. Of particular interest is a chapter on women’s rights, which Michel saw as part of the search for the rights of all people, male and female, and not as a separate struggle. The Red Virgin: Memoirs of Louise Michel will be useful to both scholars and students of 19th-century French history and women’s studies.

Gothic Machine is a ground-breaking exploration of relations between Gothic literature, pre-cinematic media such as magic lanterns, phantasmagoria and dioramas and the first films 1670-1910. Starting with the earliest projections of horror images, continuing through the development of Gothic fiction and drama and closing with the first Frankenstein film, this study is a fascinating and pioneering evaluation of relations between these different media. As early as 1800, the Marquis de Sade identified Gothic novels such as The Monk and The Mysteries of Udolpho as ‘phantasmagoria’. This work explores the reasons why and, amongst the other mysteries broached en route is the reason that our first view of Dracula on English soil is described by Bram Stoker as a ‘diorama’. That doyen of tales of terror, Sheridan Le Fanu is revealed to be a literary magic lanternist, as is Robert Louis Stevenson. Symbolist visions of spectral automated chanteuses and demonic panoramas are discussed as are the darkest fantasies of J-K Huysmans and the earliest film-makers. This study, which moves between detailed study of the work of specific showmen and artists in relation to media histories and, elsewhere, much wider and more general surveys of cultural expression of these processes, is driven by historicist thought throughout. The author’s argument is audacious and bold, challenging critical orthodoxies on spectrality and the envisioning of ghosts. As the cultural detective who re-discovered the setting of E.G. Robertson’s convent Phantasmagoria, Dr. Jones is in a unique position to explore the performative aspects of this famous spectacle. The author explores five key periods in Germany, Britain, France and America over the designated span. Finally, the widely-ranging discussion crosses the line between pre-cinematic shows and cinema proper revealing how the new technology itself became a haunted, Gothic medium.

This classic work by the Russian philosopher and literary theorist Mikhail Bakhtin (1895-1975) examines popular humor and folk culture in the Middle Ages and the Renaissance. One of the essential texts of a theorist who is rapidly becoming a major reference in contemporary thought, Rabelais and His World is essential reading for anyone interested in problems of language and text and in cultural interpretation.

First published in 1994. Routledge is an imprint of Taylor & Francis, an informa company.

At the end of 2018, with the invective, common sense, intellectual and social authoritarian regression under way increasingly identified with the five-year period of Sarkozy, Hollande and Macron, the real progressives, that is to say, trade unionists and revolutionaries, as enemies to be defeated, -at least in regard to morality and expression-, it is urgent to face this attempt to ideologically crush the portraits of those who have shown us the way to make our society other than a financial market or a feudal state. Mademoiselle Louise Michel is one of these extraordinary characters. I call her Mademoiselle - as her publisher did in 1886 - out of respect and to keep in mind as well the common observation that Louise Michel was not a revolutionary, certainly but also a sensitive and engaging person who said of herself: "I do not deserve it, since I follow my inclinations like all beings and all things do, but I am not a monster either. We are all the product of our times, that's all. Each of us has his qualities and defects, it is the common law, but no matter what we are, if our work is great and covers us with its light; it's not about us in what we start, it's about what will leave for humanity when we are gone. " ...

Gothic effigy brings together for the first time the multifarious visual motifs and media associated with Gothic, many of which have never received serious study before. This guide is the most comprehensive work in its field, a study aid that draws links between a considerable array of Gothic visual works and artifacts, from the work of Salvator Rosa and the first illustrations of Gothic Blue Books to the latest Gothic painters and graphic artists. Currently popular areas such as Gothic fashion, gaming, T.V. and film are considered, as well as the ghostly images of magic lantern shows. This groundbreaking study will serve as an invaluable reference and research book. In its wide range and closely detailed descriptions, it will be very attractive for students, academics, collectors, fans of popular Gothic culture and general readers.

Bringing allegory into the light from the neglect into which it fell means focusing on the wondrous heights of the human spirit in its significance for culture. Contemporary philosophies and literary theories, which give pre-eminence to primary linguistics forms (symbol and metaphor), seem to favor just that which makes intelligible communication possible. But they fall short in accounting for the deepest subliminal founts that prompt the mind to exalt in beauty, virtue, transcending aspiration. The present, rich collection shows how allegory, incorporating the soaring of the spirit, offers highlights for culture, with its fluctuations and transformation. This collective effort, rich in ideas and intuitions and covering a vast range of cultural manifestations, is a pioneering work, retrieving the vision of the exalted human spirit, bringing together literature, theatre, music and painting in a variety of revealing perspectives. The authors include: M. Kronegger, Ch. Raffini, J. Smith, J.B. Williamson, H. Ross, M.F. Wagner, F. Divorne, L. Oppenheim, D.K. Heckerl, N. Campi de Castro, P. Saurez Pascual, M. Alfaro Amieiro, H. Fletcher Thompson, R.J. Wilson III, and A. Stensaas. For specialists, students and workers in philosophy, comparative literature, aesthetic phenomenologists and historians of art.