Killinois! by Frank Young

By Frank Young

Peter and Maggie have the booze, the medication, and the houseboat for one wild weekend with their neighbors. If purely they'd the way to get away the traditional evil deep less than the Illinois River. What starts as a lager fueled teenage intercourse romp becomes a nightmare as killer cannibals tear throughout the boaters one after the other. The murders are relentless, the phobia is actual, and the killing by no means stops.

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7)). In fact, the entire US economy has become a zombie. 5 In this context, zombie carries the association of an unnatural intervention in a natural death. Death has been thwarted leading to a threatening state of disequilibrium as the living battle for survival with the undead. But the US economy is also ‘zombie-like’ because of its stalled recovery (Censky, 2012). It won’t get up and walk – though this is exactly what zombies do. In Japan, however, zombie firms stagger back to life (Fukada and Nakamura, 2011).

Now’, the slogans ‘eat the rich’ and the blood-soaked red flags were part of the visual montage of this new collective face of insurrection. Provenance Zombies have their own embedded revolutionary semantics but it’s one that falls outside of revolutionary heroics. Deriving from the revolutionary history of Haiti zombies are not the heroes of the revolution but its failures. In Haiti, there’s nothing funny, fantastic or entertaining about zombies, as ethnographer Wade Davis writes: ‘In Haiti the fear is not of being harmed by zombies as much as becoming one’ (Davis, 1988: 191).

Accounts of the migration of zombies into the west tend to focus on how Hollywood zombies mire an African–Caribbean religious tradition in colonial fantasies of a primitive and cannibalistic black magic. The colonial fear that the abusive treatment of slaves would rebound produced fantastic images of Voodou rituals and zombie practices. ’ As significant as these fears and projections are, they’re not the only input feeding into the zombie matrix as it takes generic form in the west. Even in the most exotic, racialised and sexualised constructions of Voodou sorcerers and bloody rituals (see Kee, 2011) memory insists.

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