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A Night out
John Robb

bohemian Byron that was Nick Cave of The Birthday Party plus a whole plethora of individual looks. There was a power to the dressing. The women could be voluptuous but very much in control, giving off the powerful aura of look but don’t touch. Most goth women’s experiences suggest that they derived a sense of empowerment from their clothing, and it isn’t for me to suggest otherwise. I think it’s really complex. There’s an article in Goth: Undead Subculture , by Joshua Gunn, which looks

in The art of darkness
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Catherine Constable

sequence prior to the twins’ first transformation in which Persephone helps Neo, Morpheus and Trinity to rescue the Keymaker. The Keymaker’s guards are surprised while watching the film Brides of Frankenstein. Persephone enters the room as the film shows the undead Constable_01_Text.indd 107 4/3/09 14:35:59 108  Adapting philosophy occupant of a coffin throwing off the lid. There is a cut to a medium long shot of the first henchman who sits up, having been lying down on the sofa, followed by a medium shot of the second jumping to his feet. The full movement from

in Adapting philosophy
Michael Goodrum
Philip Smith

undead, removing the figure from its historical, cultural, and political context in colonial Caribbean spaces. In the process, the film engaged with more contemporary concerns, still around race, through the death of the black protagonist, Ben, who having survived the nocturnal zombie assault is killed by a white posse he is preparing to welcome as his rescuers.33 Romero writes that ‘when observers began to write about the film, calling it “important”, it was almost uniformly regarded as such because a black man gets gunned down in the end by a posse of white, redneck

in Printing terror
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Mimicry, history, and laughter
Andrew Smith

power. For Tracy, ‘Like the sidhé , the Anglo-Irish were powerful, unpredictable, sometimes malevolent, and different in their behaviour, religion, language and customs’. 11 However, with the advent of successful Catholic agitation for change the sidhé became associated, in the Protestant imagination, with Catholics, so that ‘In the hands of Sheridan Le Fanu […], the undead become the ancient

in The ghost story, 1840–1920
Peter Hutchings

Waller, The Living and the Undead: From Stoker’s Dracula to Romero’s Dawn of the Dead (Urbana, IL: University of Illinois Press, 1986) , 113–23. 16 David Pirie, The Vampire Cinema (London: Hamlyn, 1977) , 74; as Gregory Waller has noted, the fact that Harker is forewarned, forearmed and yet is defeated underlines his ineffectuality; Waller, The Living and the Undead , 114. 17 Significantly, in the novel

in Hammer and beyond
Steven Peacock

: Some of this comes from my own experience – now I live in a landscape similar to that of Harbour, but before that I spent some time in the setting of Let the Right One In and a great deal of time in the Stockholm setting of Handing the Undead. In terms of the sense of place – I don’t think I’m very good at describing nature – but the sense of place is very important to me. I often make up maps of the fictional settings while writing the novels. It is very important for me to know exactly what it looks like around the characters, when they are walking, how the air

in Swedish crime fiction

at the mercy of a rapacious Crown and a greedy laity. The second half of the sixteenth century would see Manchester College embroiled in fraud, embezzlement, and policies designed to make short-term gain out of its estates as Crown and layfolk found willing helpers within the College in the sordid business of asset stripping. The undead college, 1558–78 The Acts of Supremacy and Uniformity of 1559 formalised the change in England from Roman Catholicism to Protestantism, ushering in a change of

in Manchester Cathedral
Mary Wollstonecraft’s Frankenstein
Damian Walford Davies

the ‘life/writings’ of the Wollstonecraft-Godwin-Shelley clan – their ‘publicizing of family’ – actively set out to challenge ‘the deadness of the dead’ through writerly acts of creative mourning that ‘craft works of a new species out of the un/dead’.14 Through a boldfaced act of historical balking, I also answer Mary Jacobus’s call to resist Wollstonecraft’s ‘legacy of impossible mourning’ by declaring a resistance to her death and to the family refrain that Wollstonecraft – bastilled in a fatal, fatalistic n ­ arrative – inherited from her mother’s deathbed and

in Counterfactual Romanticism
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Why a history of International Relations theory?
Torbjørn L. Knutsen

. Then there are International Relations authors who are not entirely forgotten but who have slid into partial oblivion. They live the life of the undead. Their texts are twilight classics, whose arguments are surrounded by myth and misunderstanding. One of these is Norman Angell, who warned against the threat of impending catastrophe on the eve of World War I. He began his most famous book, The Great Illusion [ 1910 ], with a warning: namely, that growing tension among Europe’s Great Powers made war likely. And if war should break out, Angell continued, the result

in A history of International Relations theory (third edition)
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Scott Wilson

. Commenting on the lyrics that are characteristic of death metal, Bogue highlights its ‘obsession with death … with the death at the heart of life, the desire/ death of zero intensity, which is figured as life in death or after death, the living death of zombies, vampires, ghouls, and devils, the undead, the already dead, the living dead: a becoming-death in the lyrics to accompany the becoming Bass spirituality 167 metal of the sound’ (2004: 105). There is an obsession with death in two senses, then. The immanence of death that illuminates life’s intensity, and the

in Great Satan’s rage