Misplaced Pages

#602397

64-447: Dying Voodoo queen Mama Loa chooses adopted apprentice Lisa Fortier as her successor, leaving her arrogant biological son Willis outraged. Seeking revenge, he buys the bones of Prince Mamuwalde, otherwise known as the vampire Blacula, from the former shaman of the voodoo cult and uses voodoo to resurrect the vampire to do his bidding. However, while it brings Blacula back to life, he bites Willis upon awakening. Willis now finds himself in

128-458: A vodún . Although primarily found in West Africa, since the late 20th century the religion has also spread abroad and is practised by people of varied ethnicities and nationalities. Vodún is a religion. The anthropologist Timothy R. Landry noted that, although the term Vodún is commonly used, a more accurate name for the religion was vodúnsínsen , meaning "spirit worship". The spelling Vodún

192-503: A connection to the natural environment was "a dominant theme" in the religion. The forest in particular is important in Vodun cosmology, and learning the power of the forest and of particular leaves that can be found there is a recurring theme among practitioners. Leaves, according to Landry, are "building blocks for the spirits' power and material presence on earth". Leaves will often be immersed in water to create vodùnsin (vodun water), which

256-629: A cost, for the azě gives the practitioner a propensity for illness and shortens their life. The Monthly Film Bulletin The Monthly Film Bulletin was a periodical of the British Film Institute published monthly from February 1934 until April 1991, when it merged with Sight & Sound . It reviewed all films on release in the United Kingdom, including those with a narrow arthouse release. The Monthly Film Bulletin

320-547: A curse of his own doing: made into a vampire hungering for blood and a slave to the creature he sought to control. Meanwhile, Justin Carter, an ex-police officer with a large collection of acquired African antiquities and an interest in the occult , begins to investigate the murders caused by Mamuwalde and his growing vampire horde. Justin meets Mamuwalde at a party Justin hosts to display the African collection pieces before being moved to

384-479: A few months to a few years. It differs among spirit cults; in Benin, Fá initiation usually takes less than a week, whereas initiations into the cults of other vodún may take several weeks or months. Initiation is expensive; especially high sums are generally charged for foreigners seeking initiation or training. Practitioners believe that some spirits embody powers that are too intense for non-initiates. Being initiated

448-463: A lengthy defence in 1981 of Glen or Glenda . Another change was that all reviews had a byline – up to September 1968, only the reviews of films considered more significant by the BFI had a partial byline of initials only (so Tom Milne would be "T.M."). From January 1971, all films were listed in alphabetical order, mainly because a new wave of critics who were influencing the magazine had already overturned

512-419: A more polished script and, above all, because AIP assigned Bob Kelljan, who made 'Count Yorga, Vampire,' such a delight, to direct." Roger Greenspun of The New York Times , however, stated that the film was "not, as the title might suggest, too much fun for anybody," writing of the performers that Kelljan "hasn't enough for them to do. It is as if the movie had completed filming without their ever having developed

576-514: A person with the power of a vodún . It results in long-term obligations to the spirits that a person has received; that person is expected to honour their spirits with praise, to feed them, and to supply them with money, while in turn the spirit offers benefits to the initiate, giving them promises of protection, abundance, long-life, and a large family. The typical age of a person being initiated varies between spirit cults; in some cases children are preferred. The process of initiation can last from

640-400: A ritual that typically incorporates divination, sacrifices, and leaf baths for both the objects and the practitioner, the spirit is installed within these shrines. It is the objects added, and the rituals performed while adding them, that are deemed to give the spirit its earthly power. An animal will usually be sacrificed to ensure the spirit manifests within the shrine; it is believed that

704-748: A tradition, Vodún is not doctrinal, with no orthodoxy, and no central text. It is amorphous and flexible, changing and adapting in different situations, and emphasising efficacy over dogma. It is open to ongoing revision, being eclectic and absorbing elements from many cultural backgrounds, including from other parts of Africa but also from Europe, Asia, and the Americas. In West Africa, many individuals draw upon African traditional religions, Christianity, and Islam simultaneously to deal with life's issues. In West Africa, vodúnsɛntó sometimes abandon their religion for Evangelical Christianity , although there are also Christians who convert to Vodún. A common approach

SECTION 10

#1733093182603

768-603: A water source, to not rush through life, to take time to attain tranquility." Her interpretation stems from two area diviners who maintain that its origins lie in the phrase "rest to draw the water", from the Fon verbs vo 'to rest', and dun 'to draw water', the stoic suggestion of "the need for one to be calm and composed" in the face of adversity. Vodún teaches the existence of a single divine creator being. Below this entity are an uncountable number of spirits who govern different aspects of nature and society. The term vodún comes from

832-410: Is a central element of Vodún. The Fon term bǒ can be translated into English as "charm"; many Francophone Beninese refer to them as gris gris . These are amulets made from zoological and botanical material that is then activated using secret incantations, the latter called bǒgbé ("bǒ's language"). Families or individuals often keep their recipes for creating bǒ a closely guarded secret; there

896-474: Is a female being. She is an elder woman, and usually a mother who is gentle and forgiving. She is also seen as the god who owns all other gods and even if there is no temple made in her name, the people continue to pray to her, especially in times of distress. In one tradition, she bore seven children. Sakpata: Vodun of the Earth, Xêvioso (or Xêbioso): Vodun of Thunder, also associated with divine justice, Agbe: Vodun of

960-457: Is a widespread belief that if someone else discovers the precise ingredients they will have power over its maker. Bǒ are often sold; tourists for instance often buy them to aid in attracting love, wealth, or protection while travelling. Bǒ designed for specific functions may have particular names; a zǐn bǒ is alleged to offer invisibility while a fifó bǒ provides the power of translocation. Anthropomorphic figurines produced especially in

1024-671: Is commonly used to distinguish the West African religion from the Haitian religion more usually spelled Vodou ; this in turn is often used to differentiate it from Louisiana Voodoo . An alternative spelling sometimes used for the West African religion is Vodu . The religion's adherents are referred to as vodúnsɛntó or, in a French version, Vodúnisants . Vodún is "the predominant religious system" of southern Benin, Togo, and parts of southeast Ghana. The anthropologist Judy Rosenthal noted that "Fon and Ewe forms of Vodu worship are virtually

1088-706: Is continually open to the incorporation of new spirit deities, while those that are already venerated may change and take on new aspects. Some Vodún practitioners for instance refer to Jesus Christ as the vodún of the Christians. A common belief is that the vodún came originally from the sea. The spirits are thought to dwell in Kútmómɛ ("land of the dead"), an invisible world parallel to that of humanity. The vodún spirits have their own individual likes and dislikes; each also has particular songs, dances, and prayers directed to them. These spirits are deemed to manifest within

1152-519: Is described as "to find the spirit's depths". Animal sacrifice is a typical feature of initiation. Trainees will often be expected to learn many different types of leaves and respective qualities. Divination plays an important role in Vodún. Different vodún groups often utilise different divinatory methods; the priestesses of Mamíwátá for instance employ mirror gazing , while the priests of Tron use kola nut divination. Across Vodún's practitioners, Fá

1216-505: Is enshrined in 16 palm nuts, while Xɛbyosò's shrines require sò kpɛn ("thunderstones') believed to have been created where lightning struck the earth. Gbǎdù, as the "mother of creation," often requires that her shrines incorporate a vagina, either of a deceased family matriarch or of an animal, along with camwood, charcoal, kaolin, and mud. Lɛgbà, meanwhile, is represented by mounds of soil, typically covering leaves and other objects buried within it. There may also be some experimentation in

1280-430: Is expected to provide solutions to their client's problem, for instance selling them charms, spiritual baths, or ceremonies to alleviate their issue. The fee charged will often vary depending on the client, with the diviner charging a reduced rate for family members and a more expensive rate to either tourists or to middle and upper-class Beninese. Diviners will often recommend that their client seeks initiation. Healing

1344-467: Is for people to practice Christianity while also engaging in Vodún rituals; There are also vodúnsɛntó who reject Christianity, deeming it incompatible with their tradition. The syncretism of Vodun and Christianity was created by connecting the traditional West African Vodun and Christianity in Benin. Syncretism in the religious domain is the merging of two or more originally distinct religious traditions. Similar syncretic religions are also found in

SECTION 20

#1733093182603

1408-656: Is in azě , a universal and invisible power, and one which many practitioners regard as the most powerful spiritual force available. In English, azě has sometimes been translated as " witchcraft ". Several vodún , such as Kɛnnɛsi, Mǐnɔna, and Gbădu, are thought to draw their power from azě . Many practitioners draw a distinction between azě wiwi , the destructive and harmful side of this power, and azě wèwé , its protective and benevolent side. People who claim to use this power call themselves azětɔ and typically insist that they employ azě wèwé to protect their families from azě wiwi . In Vodún lore, becoming an azětɔ comes at

1472-481: Is often deemed the best form of divination. Its initiates claim that it is the only system that has sufficient acɛ to be consistently accurate. This is a system adopted from the Yoruba. Fá diviners typically believe that the priests of other spirits do not have the right to read the sacred signs of Fá. A consultation with an initiate is termed a fákínan . In Vodun, a diviner is called a bokónó . A successful diviner

1536-441: Is resurrected as a vampire who nearly feeds on her, if not for Mamuwalde's intervention. He later asks her for help to cure him of his vampire curse. Mamuwalde, aware of police interest to apprehend Lisa, orders his minions to safeguard the house to avoid any distractions, threatening harsh consequences to those who defy his orders. Justin, with the help of L.A.P.D. Lieutenant Harley Dunlop pulls together several other cops to go to

1600-467: Is the acɛ of an object that is deemed to provide it with its power and efficacy. The anthropologist Dana Rush noted that Vodun "permeates virtually all aspects of life for its participants". As a tradition, it prioritises action and getting things done. Rosenthal found that, among members of the Gorovodu tradition, people stated that they followed the religion because it helped to heal their children when

1664-526: Is the spirit of the crossroads who opens up communication between humanity and the spirit world. Sakpatá is the vodún of earth and smallpox, but over time has come to be associated with new diseases like HIV/AIDS . The Dàn spirits are all serpents; Dàn is a serpent vodún associated with riches and cool breezes. Xɛbyosò or Hɛvioso is the spirit of thunder. Gŭ is the spirit of metal and blacksmithing, and in more recent decades has come to be associated with metal vehicles like cars, trains, and planes. Gbădu

1728-446: Is the wife of Fá. Tron is the spirit of the kola nut ; he was recently introduced to the Vodún pantheon via Ewe speakers from Ghana and Togo. Some Beninese acknowledge that certain Yoruba orisa are more powerful than certain vodún . Also part of the Vodun worldview is the azizǎ , a type of forest spirit. Prayers to the vodún usually include requests for financial wealth. Practitioners seek to gain well-being by focusing on

1792-498: Is used to wash both new shrines and new initiates. The spirit temple is often referred to as the vodúnxɔ or the hunxɔ . This may be located inside a practitioner's home, in a publicly accessible communal area, or hidden in a part of the forest accessible only to initiates. Its location impacts who uses it; some are used only be a household, others by a village, and certain shrines attract international pilgrims. For adherents, these shrines are deemed to be physical incarnations of

1856-509: The Annual Customs of Dahomey . Typically, a message to the spirits will be spoken into the animal's ear and its throat will then be cut. The shrine itself will be covered in the victim's blood. This is done to feed the spirit by nourishing its acɛ . Practitioners believe that this act maintains the relationship between humans and the spirits. The meat will be cooked and consumed by the attendees, something believed to bestow blessing from

1920-520: The Gbé languages of the Niger-Congo language family . It translates as "spirit", "god", "divinity", or "presence". Among Fon-speaking Yoruba communities, the Fon term vodún is regarded as being synonymous with the Yoruba language term òrìs̩à . The art historian Suzanne Preston Blier called these "mysterious forces or powers that govern the world and the lives of those who reside within it". The religion

1984-525: The vodún for the person eating it. The individual who killed the animal will often take ritual precautions to pacify their victim and discourage their spirit from taking vengeance upon them. Among followers in the United States, where butchery skills are far rarer, it is less common for practitioners to eat the meat. Also present in the U.S. are practitioners who have rejected the role of animal sacrifice in Vodun, deeming it barbaric. Initiation bestows

Scream Blacula Scream - Misplaced Pages Continue

2048-702: The vodún , the most prominent of which is Fá , itself governed by a society of initiates. Amid the Atlantic slave trade of the 16th to the 19th century, vodúnsɛntó were among the enslaved Africans transported to the Americas. There, their traditional religions influenced the development of new religions such as Haitian Vodou , Louisiana Voodoo , and Brazilian Candomblé Jejé . Since the 1990s, there have been growing efforts to encourage foreign tourists to visit West Africa and receive initiation into Vodún. Many vodúnsɛntó practice their traditional religion alongside Christianity, for instance by interpreting Jesus Christ as

2112-420: The 1970s, the tone and style of its reviews had changed considerably, and was increasingly influenced in some cases by the auteur theory and Marxist-influenced film theory, though some more traditional critics such as John Gillett remained, and others such as David McGillivray and Paul Taylor took exploitation movies more seriously than had previously been considered acceptable, while Steve Jenkins wrote

2176-451: The Creator and other vodus are known by different names, such as Sakpo-Disa (Mawu), Aholu (Sakpata), and Anidoho (Da), Gorovodu. Among the Fon, a common belief is that the head is the seat of a person's soul. The head is thus of symbolic importance in Vodún. Some Vodún traditions specifically venerate spirits of deceased humans. The Mama Tchamba tradition for instances honours slaves from

2240-456: The Fon and Ayizo area of southern Benin are commonly called bǒciɔ ("bǒ cadaver"). These bǒciɔ are often kept within a shrine or house—sometimes concealed in the rafters or under a bed—although in some places have also been situated outside, in public spaces. Although bǒciɔ are not intended as representations of vodún , early European travellers who encountered these objects labelled them " idols " and " fetishes ". Another belief in Vodún

2304-511: The Mamuwalde residence to investigate the recent deaths. While Lisa is performing the ritual to cure Mamuwalde, using a voodoo doll fashioned to look like him, Justin, Harley, and their men raid the house, fighting against Mamuwalde's vampire minions, which include several of their friends. Willis is killed during this scuffle. Justin manages to find Lisa and Mamuwalde and interrupts the ritual. Lisa refuses to help Mamuwalde after she witnesses him kill

2368-594: The Sea, Gû: Vodun of Iron and War, Agê: Vodun of Agriculture and Forests, Jo: Vodun of Air, and Lêgba: Vodun of the Unpredictable. The Creator embodies a dual cosmogonic principle of which Mawu the moon and Lisa the sun are respectively the female and male aspects, often portrayed as the twin children of the Creator. In other stories, Mawu-Lisa is depicted as a single hermaphroditic person capable of impregnating herself, with two faces rather than being twins. In other branches,

2432-511: The UK. The Monthly Film Bulletin was originally published to allow UK cinema managers to decide what films to show, hence the complete cast and production lists, full plot followed by a thorough critique. Only films that had been registered with the UK government trade authority were covered each month. During the years of full supporting programmes, The Monthly Film Bulletin printed long lists of B-features and short films with brief capsule reviews; by

2496-948: The action on-screen. West African Vodun Vodún or vodúnsínsen is an African traditional religion practiced by the Aja , Ewe , and Fon peoples of Benin , Togo , Ghana , and Nigeria . Practitioners are commonly called vodúnsɛntó or Vodúnisants . Vodún teaches the existence of a supreme creator divinity, under whom are lesser spirits called vodúns . Many of these deities are associated with specific areas, but others are venerated widely throughout West Africa; some have been absorbed from other religions, including Christianity and Hinduism . The vodún are believed to physically manifest in shrines and there are provided with offerings, typically including animal sacrifices . There are several all-male secret societies, including Oró and Egúngún , into which individuals receive initiation. Various forms of divination are used to gain information from

2560-594: The ancestors. Some people also make these masks, but do not consecrate or use them, for sale on the international art market, but other members of the society disapprove of this practice. Possession is part of most Vodún cults. Rosenthal noted, from her ethnographic research in Togo, that females were more often possessed than males. Her research also found children as young as 10 being possessed, although most were over 15. In some vodún groups, priests will rarely go into possession trance as they are responsible for overseeing

2624-415: The animal charges the spirit's acɛ, which gives the shrine life. For shrines to Lɛgbà, for instance, a rooster force-fed red palm oil will often by buried alive at the spot where the shrine is to be built. When praying at a shrine, it is customary for a worshipper to leave a gift of money for the spirits. There are often also pots around it in which offerings may be placed. Wooden stakes may be impaled into

Scream Blacula Scream - Misplaced Pages Continue

2688-418: The broader ceremony. The possessed person is often referred to as the vodún itself. Once the person has received the spirit, they will often be dressed in attire suitable for that possessing entity. The possessed will address other attendees, offering them advice on illnesses, conduct, and making promises. When a person is possessed, they may be cared for by another individual. Those possessed often enjoy

2752-635: The doll, Mamuwalde screams out in agony. The film was released theatrically in the United States by American International Pictures in June 1973. The film was released on DVD by MGM in 2004 as part of its Soul Cinema series. In 2010, the film was digitized in High Definition (1080i) and broadcast on MGM HD . In 2015, Scream Factory released the film on Blu-ray in 1080p as a double feature with Blacula . The film did not perform as well as its predecessor and drew mixed critical reviews. Roger Ebert gave

2816-509: The film 1.5 stars out of a possible 4. He wrote that Scream Blacula Scream "shows some evidence of having been made in a hurry with limited funds", with poor lighting, sometimes confusing camera work, and a nonsensical script. Despite these flaws, Ebert praised Marshall for bringing a "terrifying dignity" to his role while Grier "has a refreshing spirit and enthusiasm." Gene Siskel gave the film 3.5 stars out of 4 and wrote "I am pleased to report that 'Scream, Blacula, Scream'—a sequel—is better than

2880-645: The floor around the shrine as part of an individual's petition. In this material form, the spirits must be maintained, fed, and cared for. Offerings and prayers will be directed towards the shrine as a means of revitalising its power. At many shrines, years of dried blood and palm oil have left a patina across the shrine and offering vessels. Some have been maintained for hundreds of years. Shrines may also be adorned and embellished with new objects gifted by devotees. Shrines of Yalódè for instance may be adorned in brass bracelets, and those of Xɛbyosò with carved wooden axes. Although these objects are not seen as part of

2944-550: The health and remembrance of their families. There may be restrictions on who can venerate the deity; practitioners believe that women must be kept apart from Gbădu's presence, for if they get near her they may be struck barren or die. Devotion to a particular deity may be marked in different ways; devotees of the smallpox spirit Sakpatá for instance scar their bodies to resemble smallpox scars. Patterns of Vodun worship follow various dialects, spirits, practices, songs, and rituals. The divine Creator , called variously Mawu or Mahu ,

3008-593: The ingredients used in constructing the shrine, as practitioners hope to make the manifested spirit as efficacious as possible. Plant material is often used in building shrines, with specific leaves being important in the process. Offerings may be given to a tree from which material is harvested. Shrines may also include material from endangered species, including leopard hides, bird eggs, parrot feathers, insects, and elephant ivory. Various foreign initiates, while trying to leave West Africa, have found material intended for their shrines confiscated at airport customs. In

3072-432: The latter fell sick. Financial transactions play at important role, with both the vodún and their priests typically expecting payment for their services. Landry described the religion as being "deeply esoteric". A male priest may be referred to with the Fon word hùngán . These practitioners may advertise their ritual services using radio, television, billboard adverts, and the internet. There are individuals who claim

3136-423: The natural world. When kings introduced new deities to the Fon people, it was often believed that these enhanced the king's power. The cult of each vodún has its own particular beliefs and practices. It may also have its own restrictions on membership, with some groups only willing to initiate family members. People may venerate multiple vodún , sometimes also attending services at a Christian church. Lɛgbà

3200-469: The north who are believed to have become ancestors of contemporary Ewe people. Similarly, the Gorovodu tradition also venerates enslaved northerners, who are described as being from the Hausa, Kaybe, Mossi, and Tchamba ethnicities. An important concept in Vodún is acɛ , a notion also shared by Yoruba religion and various African diasporic religions influenced by them. Landry defined acɛ as "divine power". It

3264-623: The original. A successful sequel is a rarity, but this one doesn't come as a surprise, because the director is Bob Kelljan, the man responsible for ' Count Yorga, Vampire ' and ' The Return of Count Yorga ,' two of the most frightening horror films ever made." Kevin Thomas of the Los Angeles Times agreed that "this sequel is far superior to the original, possessing much-assured style as well as considerable humor. That's because writers Joan Torres and Raymond Koenig, aided by Maurice Jules, have turned out

SECTION 50

#1733093182603

3328-418: The other police officers, including Harley, in the house in a fit of rage. After realizing that Lisa is no longer willing to help him, Mamuwalde rejects his human nature and attacks Justin when he calls the prince by his real name, to which Mamuwalde insists his name is Blacula. Just as Justin was about to be bitten, Lisa stops Mamuwalde by stabbing his voodoo doll with a wooden arrow. As she continues to stab

3392-457: The prestige of having hosted their deities. Vodun involves animal sacrifices to both ancestors and other spirits, a practice called vɔ in Fon. Animal species commonly used for sacrifice include birds, dogs, cats, goats, rams, and bulls. There is ample evidence that in parts of West Africa, human sacrifice was also performed prior to European colonisation, such as in the Dahomey kingdom during

3456-476: The same". It is part of the same network of religions that include Yoruba religion as well as African diasporic tradition like Haitian Vodou, Cuban Santería , and Brazilian Candomblé . As a result of centuries of interaction between Fon and Yoruba peoples, Landry noted that Vodún and Yoruba religion were "at times, indistinguishable or at least, blurry". Vodún is a fragmented religion divided into "independent small cult units" devoted to particular spirits. As

3520-443: The shooting script." Geoff Brown of The Monthly Film Bulletin wrote that "deprived of his initial novelty, this African prince with the urbane manner and resonant voice seems indistinguishable from the common Caucasian variety [of vampire], and his adventures will excite only the most undemanding of audiences. The mixture of blaxploitation and horror does offer intriguing possibilities, but Kelljan and his screenwriters prefer to take

3584-550: The spirit world with the help of a Vodun priest ( vodunon ). In Vodún, belief is centred around efficacy rather than Christian notions of faith . There is also an underlying philosophical framing underpinning Vodun which, according to Suzanne Preston Blier, who undertook a year of research in 1985–86 in Abomey and the nearby area, highlights the importance of remaining calm in contexts of difficulty and in life more generally. According to Blier, Vodun means, "the idea of staying close to

3648-542: The spirit's material body itself, they are thought to carry the deity's divine essence. The Oró and Egúngún groups are all-male secret societies. In Beninese society, these groups command respect through fear. In contemporary Benin, it is common for a young man to be initiated into both societies on the same day. A culture of secrecy surrounds the Egúngún society. Once initiated, a man will be expected to have his own Egúngún mask made; these masks are viewed as embodiments of

3712-406: The spirits, and not simply images or representations of them. Rosenthal called these shrines "god-objects". A wooden carved statue is referred to as a bòcyɔ . Particular objects are selected for use in building a shrine based on intrinsic qualities they are believed to possess. The constituent parts of the shrine are dependent on the identity of the spirit being enshrined there. Fá for instance

3776-1103: The surrounding countries, where it is a connection between the Yoruba religion and Christianity, the Odinala religion and Christianity, the Bori religion and Islam , or the Bwiti religion and Christianity. In Benin, in addition to the followers of syncretism, there is a large group of people who profess Vodun and Christianity without mixing. This is a – common in Africa – multiple religious belonging . Various syncretisms and eclecticisms are common in West Africa . In addition to Christian services (mostly, but not exclusively, in Benin), believers also visit Vodun initiates, use traditional household protection fetishes and personal protective gris-gris amulets. They cultivate respect for deceased ancestors and communicate with

3840-433: The title of the "supreme child of Vodún in Benin", however there are competing claimants to the title and it is little recognised outside Ouidah. The forest is a major symbol in Vodún. Vodun practitioners believe that many natural materials contain supernatural powers, including leaves, meteorites, kaolin, soil from the crossroads, the feathers of African grey parrots, turtle shells, and dried chameleons. Landry stated that

3904-414: The university's museum. They discuss the artifacts, unbeknown to anyone else, that were from the region of Africa Mamuwalde hails, including pieces of jewelry once worn by his late wife, Luva. Mamuwalde also meets Justin's girlfriend, Lisa Fortier, at the party, and he discovers that Lisa is naturally adept at voodoo. Lisa discovers Mamuwalde's true nature after her friend Gloria falls victim to his bite and

SECTION 60

#1733093182603

3968-424: The well-trodden path, in which fangs are dug in and screams are dragged out with depressing orthodoxy." The 1980 book The Golden Turkey Awards "awarded" the film the distinction as the "Worst Blaxploitation Movie" of all time. In the book, authors Michael Medved and Harry Medved freely admit that they chose Scream Blacula Scream as much for the rowdy crowd at a late-night, Skid Row theater screening as for

4032-410: Was edited in the mid-1950s by David Robinson , in the late 1950s and early 1960s by Peter John Dyer, and then by Tom Milne . By the end of the 1960s, when the character and tone of its reviews changed considerably with the arrival of a new generation of critics influenced by the student culture and intellectual tumult of the time (not least the overthrow of old ideas of "taste" and quality), David Wilson

4096-490: Was the editor. It was then edited by Jan Dawson (1938 – 1980), for two years from 1971, and from 1973 until its demise by the New Zealand-born critic Richard Combs. In 1991, The Monthly Film Bulletin was merged with Sight & Sound , which had until then been published quarterly. Sight & Sound then became a monthly publication and took up The Monthly Film Bulletin' s remit to review all films released in

#602397