Rhetorical Analysis on Stephen King’s article “Why We Crave Horror Movies”
Rhetorical Analysis on Stephen King’s article “Why We Crave Horror Movies”
Why We Crave Horror Movies
By Stephen King
I think that we’re all mentally ill; those of us outside the asylums only hide it a
little better – and maybe not all that much better, after all. We’ve all known people who
talk to themselves, people who sometimes squinch their faces into horrible grimaces
when they believe no one is watching, people who have some hysterical fear – of snakes,
the dark, the tight place, the long drop . . . and, of course, those final worms and grubs
that are waiting so patiently underground.
When we pay our four or five bucks and seat ourselves at tenth-row center in a
theater showing a horror movie, we are daring the nightmare.
Why? Some of the reasons are simple and obvious. To show that we can, that we
are not afraid, that we can ride this roller coaster. Which is not to say that a really good
horror movie may not surprise a scream out of us at some point, the way we may scream
when the roller coaster twists through a complete 360 or plows through a lake at the
bottom of the drop. And horror movies, like roller coasters, have always been the special
province of the young; by the time one turns 40 or 50, one’s appetite for double twists or
360-degree loops may be considerably depleted.
We also go to re-establish our feelings of essential normality; the horror movie is
innately conservative, even reactionary. Freda Jackson as the horrible melting woman in
Die, Monster, Die! confirms for us that no matter how far we may be removed from the
beauty of a Robert Redford or a Diana Ross, we are still light-years from true ugliness.
And we go to have fun.
Ah, but this is where the ground starts to slope away, isn’t it? Because this is a
very peculiar sort of fun, indeed. The fun comes from seeing others menaced –
sometimes killed. One critic has suggested that if pro football has become the voyeur’s
version of combat, then the horror film has become the modern version of the public
lynching.
It is true that the mythic “fairy-tale” horror film intends to take away the shades
of grey . . . . It urges us to put away our more civilized and adult penchant for analysis
and to become children again, seeing things in pure blacks and whites. It may be that
horror movies provide psychic relief on this level because this invitation to lapse into
simplicity, irrationality and even outright madness is extended so rarely. We are told we
may allow our emotions a free rein . . . or no rein at all.
If we are all insane, then sanity becomes a matter of degree. If your insanity leads
you to carve up women like Jack the Ripper or the Cleveland Torso Murderer, we clap
you away in the funny farm (but neither of those two amateur-night surgeons was ever
caught, heh-heh-heh); if, on the other hand, your insanity leads you only to talk to
yourself when you’re under stress or to pick your nose on your morning bus, then you
are left alone to go about your business . . . though it is doubtful that you will ever be
invited to the best parties.
The potential lyncher is in almost all of us (excluding saints, past and present;
but then, most saints have been crazy in their own ways), and every now and then, he
has to be let loose to scream and roll around in the grass. Our emotions and our fears
form their own body, and we recognize that it demands its own exercise to maintain
proper muscle tone. Certain of these emotional muscles are accepted – even exalted – in
civilized society; they are, of course, the emotions that tend to maintain the status quo of
civilization itself. Love, friendship, loyalty, kindness — these are all the emotions that we
applaud, emotions that have been immortalized in the couplets of Hallmark cards and in
the verses (I don’t dare call it poetry) of Leonard Nimoy.
When we exhibit these emotions, society showers us with positive reinforcement;
we learn this even before we get out of diapers. When, as children, we hug our rotten
little puke of a sister and give her a kiss, all the aunts and uncles smile and twit and cry,
“Isn’t he the sweetest little thing?” Such coveted treats as chocolate-covered graham
crackers often follow. But if we deliberately slam the rotten little puke of a sister’s
fingers in the door, sanctions follow – angry remonstrance from parents, aunts and
uncles; instead of a chocolate-covered graham cracker, a spanking.
But anticivilization emotions don’t go away, and they demand periodic exercise.
We have such “sick” jokes as, “What’s the difference between a truckload of bowling
balls and a truckload of dead babies?” (You can’t unload a truckload of bowling balls
with a pitchfork . . . a joke, by the way, that I heard originally from a ten-year-old.) Such
a joke may surprise a laugh or a grin out of us even as we recoil, a possibility that
confirms the thesis: If we share a brotherhood of man, then we also share an insanity of
man. None of which is intended as a defense of either the sick joke or insanity but
merely as an explanation of why the best horror films, like the best fairy tales, manage to
be reactionary, anarchistic, and revolutionary all at the same time.
The mythic horror movie, like the sick joke, has a dirty job to do. It deliberately
appeals to all that is worst in us. It is morbidity unchained, our most base instincts let
free, our nastiest fantasies realized . . . and it all happens, fittingly enough, in the dark.
For those reasons, good liberals often shy away from horror films. For myself, I like to
see the most aggressive of them – Dawn of the Dead, for instance – as lifting a trap door
in the civilized forebrain and throwing a basket of raw meat to the hungry alligators
swimming around in that subterranean river beneath.
Why bother? Because it keeps them from getting out, man. It keeps them down
there and me up here. It was Lennon and McCartney who said that all you need is love,
and I would agree with that.
As long as you keep the gators fed.