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Testing boundaries in the context of encountering horror representations have long been of interest to cultural studies scholars. There have been rich cultural accounts of how audiences negotiate with what is frightening or disgusting on screen (Hill, 2005) not just in general but also in what concerns specific social groups as well (e.g. children, Buckingham, 2000). Horror, disgust and the emotion of fear have not been examined in the Greek context so far and it is our aim to attempt a first investigation of how certain groups of viewers engage with the horror genre. We draw upon the argument that fear from encountering horror is a socially based emotion through which people do not just test their own boundaries but also their boundaries within a group of peers (Hill, 2005). Given that women are stereotypically thought to be more afraid than men, we are particularly interested to see how women aged between 20 and 35 in Greece engage with fear or disgust in the mainstreamed context of the horror offered by American Horror Story. We are particularly interested in the ways they perceive horror but also deadly women or female villains. Our interest in this particular series lies not only in its popularity across the world but also because of its nature as a representative series of the horror genre and because all different narratives it offers are mostly based on female characters primarily as villains. Also, as a text available across different cultures, it could probably allow us to engage with cross-cultural research in the future. Therefore we wish to conduct an online survey with women aged 20–35 in Greece, followed by focus groups with women of the same age group in an attempt to provide both a mapping and a further investigation of the topic.

Since 2004, Turkish cinema has been witnessing an emergence of horror genre, now flooded with stories of possession by malevolent jinn, as transgressive, volatile figures of abjection. These female-centred narratives rely both on Islamic cosmology and myths and folktales of pre-Islamic Anatolian oral culture. The chapter will first explore the reasons horror has been neglected in the century-long history of cinema in Turkey and move on to highlight the socio-economic, cultural, and political contexts that were catalysts for the horror genre’s emergence. Then, the chapter will discuss the codes and conventions of the genre and explore the unique place of Alper Mestçi’s 2007 film Haunted (Musallat), among its contemporaries in terms of the ways in which the film challenges these established codes and conventions. In analysing Haunted, the chapter will use the theoretical framework of Barbara Creed, Carol J. Clover and Julia Kristeva to discuss the monstrous-feminine and masculinity as abjection.

Roland Joffé, the film-maker behind the significant critical hits The Killing Fields (1984) and The Mission (1986), employed a hypnotic aesthetic, which unflinchingly depicted violence and brutality within different cultural contexts. In 2007, he used a no less impressive aesthetic in a similar way, although this film, Captivity, was met with public outcry, including from self-proclaimed feminist film-maker Joss Whedon. This was based upon the depiction, in advertisements, of gendered violence in the popularly termed ‘torture porn’ subgenre, which itself has negative gendered connotations.

We aim to revisit the critical reception of Captivity in light of this public controversy, looking at the gendered tensions within considerations of genre, narration and aesthetics. Critics assumed Captivity was an attempt to capitalize on the popularity of the torture horror subgenre, and there is evidence that the film-makers inserted scenes of gore throughout the narrative to encourage this affiliation. However, this chapter will consider how the film works as both an example of post-peak torture horror and an interesting precursor to more overtly feminist horror, such as A Girl Walks Home Alone at Night (2014) and Raw (2017). This is seen through the aesthetic and narrative centralizing of a knowing conflict between genders, which, while not entirely successful, does uniquely aim to provide commentary on the gender roles which genre criticism of horror has long considered implicit to the genre’s structures and pleasures.

While horror film is hardly new to Latin America, film scholars have largely emphasized the paradigms of socially engaged, ‘serious cinema’ over exploring how genre, cult or other transgressive film-making modes have developed in and reflect the region (Tierney, 2014). To characterize Latin American horror, it is typified by the supernatural, which indeed contradicts serious cinema. Since about 2010, however, Latin American film-makers have revisited the ‘abduction’ subgenre of horror film. This chapter analyses three such films – Scherzo Diabolico (García Bogliano, 2015), Luna de Miel (Cohen, 2015) and Sudor Frío (García Bogliano, 2010) – to suggest how their representations of gender and class complicate assumptions about everyday life in the region. The chapter also interrogates how this revived mode of horror film-making reconfigures gender ideologies to challenge the Latin American sociopolitical structures of machismo and patriarchy. By integrating conceptualizations of hybridity with transnational views on horror film-making and Freeland’s (1996) reworked feminist strategy for analysing horror texts, this chapter argues that, in tandem with new means of accessing and viewing Latin American horror globally, we should rethink how the abduction subgenre reflects new realities of Latin American society.

Jordan Peele’s critically acclaimed directorial debut Get Out (2017) highlights the issues regarding racism and Black identity that have seldom been the subject of horror film. More specifically, Get Out offers representations of Black masculinity that push against the stereotypical and reductive ways that Black men have often been depicted in horror cinema. The portrayal of Black men in Get Out takes shape in ways influenced by a range of relationships featured in the film. Amongst these is the dynamic between the leading character Chris (Daniel Kaluuya) and his white girlfriend Rose (Allison Williams), in addition to Chris’s interactions with Rose’s mother Missy (Catherine Keener), as well as his best friend Rod (Lil Rel Howery). As such, scrutiny of Get Out yields insight into the construction of Black masculinity in horror film, including how on-screen inter- and intra-racial relations are implicated in this. The writing that follows focuses on how Get Out offers complex and scarcely featured representations of Black masculinity, and boyhood, in horror. As part of such discussion, there is analysis of the entanglements of on-screen gender and racial politics, which contribute to the nuances of depictions of Black masculinity in Get Out.

Since the turn of the Millennium, horror has had a resurgence both in cinema and in television. With programmes like The X-Files and Buffy the Vampire Slayer paving the way for other horror shows such as The Walking Dead, American Horror Story and Penny Dreadful, this introduction discusses the way that TV has become a bedrock of new, exciting, vibrant and bold horror productions.

This chapter investigates the recent surge of social media (mis)use in horror films including The Cabin in the Woods (2012), Unfriended (2015) and #Horror (2015) and how young women’s relationship to social media in these films often pillories females for existing under, and delighting in, an anonymous, ubiquitous gaze. In these narratives, women are slut shamed both in the plot and through the threat of social media’s panoply of screens, sur- and selfveillance. In my discussion, I will utilize feminist film theory including the writings of Laura Mulvey, Linda Williams and Barbara Creed, while also including contemporary cultural criticism from writers and journalists like Nancy Jo Sales and Leora Tanenbaum to explore the horror genre from a more contemporary, multi-discourse perspective. The technology in these films serve as harbingers, intimating the figurative and literal dangers to come for their female protagonists, ultimately suggesting that the horror in these films is the medium itself and the patriarchal social media culture that these devices cultivate.

The horror genre is and always has been populated by women, who can be seen to be at once both objectified and empowered. Building off the preexisting gender hierarchies and dynamics embedded in the history of horror cinema, this chapter looks at a number of New French Extremity films that assault audiences with unrelenting scenes of violence, torture and self-mutilation, which are performed almost exclusively upon or by women. Although the films of the New French Extremity have been dismissed as exploitative in their representations of wounded and suffering female bodies, their narratives also offer internal criticisms of the misogynistic portals of victimhood that are prevalent in the genre. Through a close analysis of the films Inside (Bustillo & Maury, 2007) (French title: À L’intérieur) and Martyrs (Laugier, 2008), this chapter will examine how both films deviate from the male monster/female victim dichotomy. Although the women of these films may start off vulnerable, they take charge of their situations, while also compacting the nature of feminine identity.

This chapter considers the influence of horror on the production of commercial gay pornography. I see this influence reflected especially in the production and popularity of gay pornographic films inspired by horror franchises from the slasher and ‘torture porn’ cycles that have been remade in recent decades. Nine texts are selected for analysis – from the slasher genre: Bryan Kenny’s 2010 A Nightmare on Twink Street (inspired by the A Nightmare on Elm Street series), Andy Kay’s 2012 Black XXXmas (inspired by Black Christmas), Frank Fuder and Angel Skye’s 2009 Halloweiner: Friday the Fuckteenth and Chi Chi LaRue’s 2016 Scared Stiff (both inspired by the Friday the 13th series), Bromo’s 2017 Cream for Me (Scream series); and from the torture porn genre: Jett Blakk’s 2006 Bonesaw, John Bruno’s 2006 Rammer and Bryan Kenny’s 2010 Raw I and 2011 (with Andy Kay) Raw II (inspired by the Saw franchise). The specificity of the horror genre is addressed, as is the importance of gender. But particular focus is directed toward the structural aspects of gay porn parodies and the degree to which horror parodies in particular have the potential to blend pornographic homosex with graphic violence, perhaps most extreme in the slasher and torture porn horror variants. Other potentialities are also explored, such as for the easing of narrative/sex porn tensions.