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For many in the West, Romania is synonymous with Count Dracula. Since the publication of Bram Stoker's famous novel in 1897 Transylvania (and by extension, Romania) has become inseparable in the Western imagination with Dracula, vampires and the supernatural. Moreover, since the late 1960s Western tourists have travelled to Transylvania on their own searches for the literary and supernatural roots of the Dracula myth. Such 'Dracula tourism' presents Romania with a dilemma. On one hand, Dracula is Romania's unique selling point and has considerable potential to be exploited for economic gain. On the other hand, the whole notion of vampires and the supernatural is starkly at odds with Romania's self-image as a modern, developed, European state. This book examines the way that Romania has negotiated Dracula tourism over the past four decades. During the communist period (up to 1989) the Romanian state did almost nothing to encourage such tourism but reluctantly tolerated it. However, some discrete local initiatives were developed to cater for Dracula enthusiasts that operated at the margins of legality in a communist state. In the post-communist period (after 1989) any attempt to censor Dracula has disappeared and the private sector in Romania has been swift to exploit the commercial possibilities of the Count. However, the Romanian state remains ambivalent about Dracula and continues to be reluctant to encourage or promote Dracula tourism. As such Romania's dilemma with Dracula remains unresolved.
For many in the West, Romania is synonymous with Count Dracula. Since the publication of Bram Stoker's famous novel in 1897 Transylvania (and by extension, Romania) has become inseparable in the Western imagination with Dracula, vampires and the supernatural. Moreover, since the late 1960s Western tourists have travelled to Transylvania on their own searches for the literary and supernatural roots of the Dracula myth. Such 'Dracula tourism' presents Romania with a dilemma. On one hand, Dracula is Romania's unique selling point and has considerable potential to be exploited for economic gain. On the other hand, the whole notion of vampires and the supernatural is starkly at odds with Romania's self-image as a modern, developed, European state. This book examines the way that Romania has negotiated Dracula tourism over the past four decades. During the communist period (up to 1989) the Romanian state did almost nothing to encourage such tourism but reluctantly tolerated it. However, some discrete local initiatives were developed to cater for Dracula enthusiasts that operated at the margins of legality in a communist state. In the post-communist period (after 1989) any attempt to censor Dracula has disappeared and the private sector in Romania has been swift to exploit the commercial possibilities of the Count. However, the Romanian state remains ambivalent about Dracula and continues to be reluctant to encourage or promote Dracula tourism. As such Romania's dilemma with Dracula remains unresolved.
This volume analyses the role of Bram Stoker’s Dracula and its sequels in the evolution of the Gothic. As well as the transformation of the Gothic location—from castles, cemeteries and churches to the modern urban gothic—this volume explores the evolution of the undead considering a range of media from the 19th century protagonist to sympathetic contemporary vampires of teen Gothic. Based on an interdisciplinary approach (literature, tourism, and film), the book argues that the development of the Dracula myth is the result of complex international influences and cultural interactions. Offering a multifarious perspective, this volume is a reference work that will be useful to both academic and general readers.
This comprehensive bibliography covers writings about vampires and related creatures from the 19th century to the present. More than 6,000 entries document the vampire's penetration of Western culture, from scholarly discourse, to popular culture, politics and cook books. Sections by topic list works covering various aspects, including general sources, folklore and history, vampires in literature, music and art, metaphorical vampires and the contemporary vampire community. Vampires from film and television--from Bela Lugosi's Dracula to Buffy the Vampire Slayer, True Blood and the Twilight Saga--are well represented.
Vlad and the Vampire : The Double Life of DraculaRomania is best known to the world as Dracula's country. But go there and ask about Dracula and you'll be puzzled. The Count remained until very recently unknown in his own homeland. Romanian communists banned all vampire fiction until 1990. Even nowadays Romanians have a schizophrenic attitude towards Dracula. They are tempted to transform Dracula into a tourism agent to cash in Western money, but at the same time they're afraid they may be bartering away their history. Romania's problem is that Dracula lived for real. He was neither a vampire, nor a count and never reigned in Transylvania. The stories about Vlad III Dracula, a 15th century warlord prince of Wallachia, a small Romanian principality, were horror best sellers long before Bram Stoker's famous novel. According to a 1499 pamphlet published by Ambrosius Hubler at Nuremberg, “Dracula the voivode was a bloodthirsty man who impaled people and roasted them... and chopped them like cabbages.” To Romanians he is still a national hero. The Romanian national poet Mihai Eminescu called upon Vlad to bring down his wrath upon the guilty. Romania's schizophrenic dilemmaThe fact that Bram Stoker chose Transylvania as place of origin for his vampire frustrates many Romanian nationalists, some of whom even bet on Vasile Barsan's historical theory about a conspiracy against Vlad Tepes – led by king Matthias Corvinus in the 15th century, refined with a vampirical touch in the 19th century by Arminius Vambery, a Hungarian scholar and spy, allegedly Stoker's informant, and immortalized on the silver screen in the 20 century by Hungarian-born actor Bela Lugosi. “The complete fusion between the fictional Count and the historic figure of the Prince began in 1972, with the publishing of In Search of Dracula by Radu Florescu and Raymond McNally, two historians who argued that Bram Stoker based his vampire on Vlad”, says writer Elisabeth Miller. Bram Stoker's Dracula directed by Francis Ford Coppola is the most famous Dracula film in history. About the time Coppola's movie appeared in 1992, Romanians were discovering they could market the fictional Dracula. The government planned to build a Dracula Park hoping to attract a million visitors per year. The project met a huge opposition and its supporters were forced to step back. Dracula Park: the essence of Romanian's mixed feelings (opportunism and resentment) towards Dracula This book also explores other interesting issues for any Dracula fan:• Where is Transylvania and how did it become the land of vampires? • Why Romanian communists banned Dracula as representative of the “decadent” West? • How was Vlad Tepes myth built after 19th century • Behind the scenes of the Dracula Park odyssey • Dracula's three castles in Romania • What are the links between Stoker's Dracula and the Eastern European roots of the vampire myths? • What are the must-see places if you visit Romania in search of Dracula? Searching for Dracula in RomaniaThis travelogue is a very informative, brilliantly written work which will definitely be liked by those who're interested in vampires, Dracula in particular and Romania. Everything's described exactly, very knowledgeably and thoroughly – says Ekaterina Buley, President of the Russian Chapter of the Transylvanian Society of Dracula.For behind the scenes information about Gruia's books:-->http://www.catalingruia.com/ -->https://www.facebook.com/ByCatalinGruia
This book explores vampire narratives that have been expressed across multiple media and new technologies. Stories and characters such as Dracula, Carmilla and even Draculaura from Monster High have been made more "real" through their depictions in narratives produced in and across different platforms. This also allows the consumer to engage on multiple levels with the "vampire world," blurring the boundaries between real and imaginary realms and allowing for different kinds of identity to be created while questioning terms such as "author," "reader," "player" and "consumer." These essays investigate the consequences of such immersion and why the undead world of the transmedia vampire is so well suited to life in the 21st century.
Twenty-four nocturnal philosophers stake out and vivisect Dracula from many angles, unearthing evidence from numerous movies and shows—macabre, terrifying, tragic, and comic. Altmann decides whether Dracula can really be blamed for his crimes, since it’s his nature as a vampire to behave a certain way. Arp argues that Dracula’s addiction to live human blood dooms him to perpetual misery. Karavitis sees Dracula as a Randian individual pitted against the Marxist collective. Ketcham contrives a meeting between Dracula and the Jewish theologian Maimonides. Littmann maintains that if we disapprove of Dracula’s behavior, we ought to be vegetarians. Mahon uses the example of Dracula to resolve nagging problems about the desirability of immortality. McCrossin and Wolfe, disinter some of the re-interpretations of this now-mythical character, and asks whether we can identify an essential Dracula. Pramik shows how the Dracula tale embodies Kierkegaard’s three stages of life. Barkman and Versteeg ponder what it would really feel like to be Dracula. The Greens publish some previous unknown letters between Dracula and Camus's Meursault. Vuckovich looks at the sexual morality of characters in the Dracula saga. De Waal explains that "Dragula" is scary because every time this being appears, it causes "gender trouble."
An authoritative new history of the vampire, two hundred years after it first appeared on the literary scene Published to mark the bicentenary of John Polidori’s publication of The Vampyre, Nick Groom’s detailed new account illuminates the complex history of the iconic creature. The vampire first came to public prominence in the early eighteenth century, when Enlightenment science collided with Eastern European folklore and apparently verified outbreaks of vampirism, capturing the attention of medical researchers, political commentators, social theorists, theologians, and philosophers. Groom accordingly traces the vampire from its role as a monster embodying humankind’s fears, to that of an unlikely hero for the marginalized and excluded in the twenty-first century. Drawing on literary and artistic representations, as well as medical, forensic, empirical, and sociopolitical perspectives, this rich and eerie history presents the vampire as a strikingly complex being that has been used to express the traumas and contradictions of the human condition.
“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.