An exploration of the continuing appeal of vampires in cultural and social history. Our enduring love of vampires—the bad boys (and girls) of paranormal fantasy—has persisted for centuries. Despite being bloodthirsty, heartless killers, vampire stories commonly carry erotic overtones that are missing from other paranormal or horror stories. Even when monstrous teeth are sinking into pale, helpless throats—especially then—vampires are sexy. But why? In A History Of The Vampire In Popular Culture, author Violet Fenn takes the reader through the history of vampires in “fact” and fiction, their origins in mythology and literature, and their enduring appeal on TV and film. We’ll delve into the sexuality--and sexism--of vampire lore, as well as how modern audiences still hunger for a pair of sharp fangs in the middle of the night.

The media vampire has roots throughout the world, far beyond the shores of the usual Dracula-inspired Anglo-American archetypes. Depending on text and context, the vampire is a figure of anxiety and comfort, humor and fear, desire and revulsion. These dichotomies gesture the enduring prevalence of the vampire in mass culture; it can no longer articulate a single feeling or response, bound by time and geography, but is many things to many people. With a global perspective, this collection of essays offers something new and different: a much needed counter-narrative of the vampire's evolution in popular culture. Divided by geography, this text emphasizes the vampiric as a globetrotting citizen du monde rather than an isolated monster.

Postmodern Vampires: Film, Fiction, and Popular Culture is the first major study to focus on American cultural history from the vampire’s point of view. Beginning in 1968, Ní Fhlainn argues that vampires move from the margins to the centre of popular culture as representatives of the anxieties and aspirations of their age. Mapping their literary and screen evolution on to the American Presidency, from Richard Nixon to Donald Trump, this essential critical study chronicles the vampire’s blood-ties to distinct socio-political movements and cultural decades in the late twentieth and early twenty-first centuries. Through case studies of key texts, including Interview with the Vampire, The Lost Boys, Blade, Twilight, Let Me In, True Blood and numerous adaptations of Dracula, this book reveals how vampires continue to be exemplary barometers of political and historical change in the American imagination. It is essential reading for scholars and students in Gothic and Horror Studies, Film Studies, and American Studies, and for anyone interested in the articulate undead.

Our enduring love of vampires - the bad boys (and girls) of paranormal fantasy - has persisted for centuries. Despite being bloodthirsty, heartless killers, vampire stories commonly carry erotic overtones that are missing from other paranormal or horror stories.Even when monstrous teeth are sinking into pale, helpless throats - especially then - vampires are sexy. But why? In A History Of The Vampire In Popular Culture, author Violet Fenn takes the reader through the history of vampires in 'fact' and fiction, their origins in mythology and literature and their enduring appeal on tv and film. We'll delve into the sexuality - and sexism - of vampire lore, as well as how modern audiences still hunger for a pair of sharp fangs in the middle of the night.

“An illuminating contribution to scholarship on the vampire figure.”—Slavic Review Even before Bram Stoker immortalized Transylvania as the homeland of his fictional Count Dracula, the figure of the vampire was inextricably tied to Eastern Europe in the popular imagination. Drawing on a wealth of previously neglected sources, this book offers a fascinating account of how vampires—whose various incarnations originally emerged from folk traditions from all over the world—became so strongly identified with Eastern Europe. It demonstrates that the modern conception of the vampire was born in the crucible of the Enlightenment, embodying a mysterious, Eastern otherness that stood opposed to Western rationality. From the Prologue: From Original Sin to Eternal Life For a broad contemporary public, the vampire has become a star, a media sensation from Hollywood. Bestselling authors such as Bram Stoker, Anne Rice and Stephenie Meyer continue to fire the imaginations of young and old alike, and bloodsuckers have achieved immortality through films like Dracula, Interview with a Vampireand Twilight. It is no wonder that, in the teenage bedrooms of our globalized world, vampires even steal the show from Harry Potter. They have long since been assigned individual personalities and treated with sympathy. They may possess superhuman powers, but they are also burdened by their immortality and have to learn to come to terms with their craving for blood. Whereas the Southeast European vampire, discovered in the 1730s, underwent an Americanization and domestication in the media landscape of the twentieth century, the creole zombies that first became known through the cheap novels and horror films of the 1920s still continue to serve as brainless horror figures. Do bloodsuckers really exist and should we really be afraid of the dead? These are the questions that I seek to tackle, following the wishes of my daughter, who was ten when I started this project.

Evil, death, demons, reanimation, and resurrection. While such topics are often reserved for the darker mindscapes of the vampire subgenre within popular culture, they are equally integral elements of religious history and belief. Despite the cultural shift of presenting vampires in a secular light, the traditional figure of the vampire within cinema and literature has a rich legacy of serving as a theological marker. Whether as a symbol of the allure of sin, as an apologetic for assorted religious icons, or as a gateway into a discussion of liberationist theology, the vampire has served as a spiritual touchstone from Bram Stoker's Dracula, to Stephen King's Salem's Lot, to the HBO television series True Blood. In Such a Dark Thing, Jess Peacock examines how the figure of the vampire is able to traverse and interconnect theology and academia within the larger popular culture in a compelling and engaging manner. The vampire straddles the ineffable chasm between life and death and speaks to the transcendent in all of us, tapping into our fundamental curiosity of what, if anything, exists beyond the mortal coil, giving us a glimpse into the interminable while maintaining a cultural currency that is never dead and buried.

Prominent examples from contemporary vampire literature expose a desire to re-evaluate and re-work the long-standing, folkloristic interpretation of the vampire as the immortal undead. This book explores the "new vampire" as a literary trope, offering a comprehensive critical analysis of vampires in contemporary popular literature and demonstrating how they engage with essential cultural preoccupations, anxieties, and desires. Drawing from cultural materialism, anthropology, psychoanalysis, literary criticism, gender studies, and postmodern thought, Piatti-Farnell re-frames the concept of the vampire in relation to a distinctly twenty-first century brand of Gothic imagination, highlighting important aesthetic, conceptual, and cultural changes that have affected the literary genre in the post-2000 era. She places the contemporary literary vampire within the wider popular culture scope, also building critical connections with issues of fandom and readership. In reworking the formulaic elements of the vampiric tradition — and experimenting with genre-bending techniques — this book shows how authors such as J.R. Ward, Stephanie Meyers, Charlaine Harris, and Anne Rice have allowed vampires to be moulded into enigmatic figures who sustain a vivid conceptual debt to contemporary consumer and popular culture. This book highlights the changes — conceptual, political and aesthetic — that vampires have undergone in the past decade, simultaneously addressing how these changes in "vampire identity" impact on the definition of the Gothic as a whole.