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Ouija, Origin of Evil and the profane voice - Part I

Though extremely shocking and disturbing, children happen to be at the core of major horror films. Samara in The Ring (2002), Dalton in Insidious (2010), Dany and the Grady twins in The Shining (1980), the children in Sinister (2012), Thomas in The Orphanage (2007) are among many other examples that prove the existence of an entire branch of horror cinema built on the mythology of the malevolent child. Why is the figure of the child so prevalent? Why should the most innocent and purest human beings be the main characters of films that are gruesome, violent and whose public age is strictly restricted? Precisely because their vulnerability and purity of soul make them easily influenced and manipulated by external forces. Besides, children are known to have an overwhelming imagination and a propensity to trust which are necessary to open the boundaries between the worlds of the living and the dead in accordance with the codes of the genre.

In addition to this, the more the prey is opposite to our expectations and subverts our beliefs of what is proper and what is not, the more the fright and fascination are potent. To consider a child as a monster, a killer or a possessed body is beyond our general understanding, hence the uncanny appeal of creepy children.

As pointed out by Alison Nastasi in her article published online on Hopes&Fears, this devious appeal for corrupted and murderous children portrayed in horror films might echo to « real-world fears about parenting, gender and social responsibility. »; a theory supported by Joe Dante’s comments about the subject : « Could it be connected to the fact that more and more parents have difficulty balancing work responsibilities [and] child-rearing (not to speak of nurturing their own relationships, personal and career aspirations) and are squeezed financially by the costs of raising children […]? Therefore, is it any wonder that children in genre movies are portrayed as powerful, disruptive, and uncontrollable? Perhaps these menacing moppet movies reflect the fears inherent in helicopter parenting—that the minute you take your eyes off your child, something dreadful will happen. » In any case, the films in question use the creepy kid trope in order to suggest that something is wrong, that the natural order of things is being shattered.

The corruption of innocence can take many forms but the most interesting one to study in relation to the narrative role of the voice in cinema is the threat of an invasion from the Beyond. In Ouija: Origin of Evil (2016), supernatural forces hold a young girl hostage by inhabiting her body and making it go through such transformations (vocal and physical) as to change it beyond recognition.

Taking place in 1967 in Los Angeles, Ouija: Origin of Evil tells the story of the Danzer family. Alice, a spiritual medium, is striving to make ends meet after the loss of her husband and father of her two children by hosting readings in her own house with the help of her daughters, Lina (15) and Doris (9). Running a declining scam business, in which Alice pretends to talk to the dead to bring closure to people and the girls help her out with tricks intended to make it all real, Lina suggests her mother to add a ouija board as a new prop to modernise her readings. The factitious dimension of the ritual which unfolds through the display of ingenious devices (stretchable table, a cupboard big enough to hide Doris, extinguishable candles…) is both an ironical comment on how fake spiritism is going to beat the family at their own game by revealing its true power and also a cleverly designed introduction to set the tone and build the tension.

All the ingredients are here to turn the ouija experience into a nightmare. The bereaved family is craving for a contact whatsoever with their loved one, little Doris first. She wishes she could talk to her father at a seance like other people do when they come and see her mother for help, that is why she does not talk to god directly but instead send prayers to her dad every night before going to bed. Contrary to Lina who is a teenager in complete denial and pushes down her feelings, Alice and Doris seek communication and are open to it, hence the evil befalling on them.

Portrayed as an angelic but lonely and bullied girl who is deeply grieving her father and believes in the blurry frontiers between the worlds of the living and the dead, Doris becomes the perfect human and tangible vessel through which supernatural forces can express themselves. All starts with the introduction of the ouija board as a prop into the house and with Alice breaking the three rules which are to never play alone, in a graveyard and never forget to say goodbye. At this very moment, Doris becomes inhabited by Marcus’s spirit whose identity is yet to be defined. How does this possession first transpire? Through speaking. Marcus uses Doris’s voice to start materializing and, as soon as she touches the board, the voices appear all around her, thus enabling the world of the Beyond to let in.

Doris is progressively attracted by the ouija board which makes her believe she is talking to her father, Roger. They are deceitful spirits who do everything to earn her trust to better trap her, hence the hint at the money buried in the cellar. Contrary to Lina who is far from being fooled, Alice thinks her youngest child is gifted and asks her for help. As the readings follow one another, the trap is closing in around Doris who starts feeling pain in her neck at the same time she excels in the occult. She can now reproduce the voice of the deceased summoned during the seance.

Once she is fully possessed, Doris first goes through a radical physical and behavior transformation by becoming lethargic, stolid, her eyes often turned white when no one is watching her. Besides, her vocal abilities also go through creepy changes. In addition to mimic the deceased’s voice during the readings, adults’ voices, Doris keeps whispering in people’s ears in a demonic way when the evil entity starts spreading its malevolent influence on the whole family.

When the film reaches its climax and Doris fully assumes the devil’s voice, which is guttural, otherworldly and distorted by hatred, she no longer is a young innocent child. Marcus’s spirit corrupts and perverts Doris to achieve revenge by desecrating her body and soul and making her utter bloodcurdling things. The scene which most epitomizes the figure of the violated child is when Doris explains step by step to Lina’s boyfriend how it feels like to be strangled to death. The most uncomfortable thing about it is to witness the contrast between what she says and the sweet voice in which she says it with an angelic smile on her face. The mise-en-scène that keeps stressing Doris’s vocal changes, by shooting her facing the camera (or the fourth wall) as if she was already part of the Beyond, is meant to emphasize the element through which she is channelling these powers and forces : the mouth.

The mouth as an organic element stands as a kind of leitmotiv throughout the film inasmuch as the possession of Doris’s body and soul by the demonic entity is made complete through that means. One night, Doris is awakened by her pain in the neck and gets assaulted by a dark creature who thrusts his devilish arm into her throat. This shadowy creature, one can notice, has no mouth or rather a distorted sewed one, similar to Lina’s mouth when she looks at herself in the mirror one night. At the light of these elements, what was supposed to be a nightmare was in fact real and prophetic.

But what can be the meaning of the recurring imagery of the sealed mouth (see also Lina’s doll)? Who is Marcus? Why is he portrayed as an evil spirit? What does he want from Doris and her family? He clearly states his purpose when trying to possess Lina’s soul : to snatch her voice.

Father Tom Hogan, a friend of the family, is the one who uncovers the ugly truth behind Doris’s pretended benevolent gift of clairvoyance. She is not channelling good forces but Marcus’s spirit, a man who happened to have been mutilated and murdered in this house a few decades ago. After the second world war, a twisted nazi doctor, called the devil’s doctor in the camps, escaped to America where he succeeded to get hired in a mental institution. He went on practicing his sadistic experiments on patients in the basement of his house. In order to do it, he cut out their tongues, severed their vocal cords and sewed their mouths so that no one could hear them from above. However, Marcus’s story does not end with his death. Violently murdered, he never rested in peace but instead was doomed to wander in the cold darkness of the underworld among other desperate, voiceless souls and malevolent creatures who must have been summoned by the doctor who was into the occult.

In the end, Marcus, who has been silenced by force, deprived of his own voice and overtaken by the surrounding evil influence in the Beyond, seeks revenge against god and people who have the ability to express themselves, eaten away as he is by hatred, frustration and pain. The only way for him to exorcise the horrible things he has been through is to communicate and hurt others, but for that a voice and a body are needed, hence his attempts to snatch the family’s voices. That is the only way to be heard and to have an influence outside his doomed world. Helped by her father’s good spirit, Lina grabs needle and thread and silences her sister for ever, thus fighting hard against the entity who strives to engulf her.

Ouija, Origin of Evil, like many other horror films, uses the voice and its communicative powers as narrative tools to address issues and challenge notions such as grief, loss, family unity, parenting, revenge, alternative beliefs, suffering, innocence, corruption, violation and religion. Religion…such a crucial theme whose set of practices and beliefs makes it the most cherished subject of the genre. Any idea which emblematic film is yet to be analyzed in the perspective of the profane voice and corruption of innocence?

La beauté du ciel

Avec «La beauté du ciel» Sarah Biasini a choisi d’écrire à sa fille pour lui raconter Romy Schneider, cette grand-mère qu’elle ne connaîtra jamais, pour lui parler de sa famille, et pour mettre fin à quelques rumeurs persistantes.

En deux mots: Après la profanation de la tombe de sa mère et dans l’attente de mettre au monde un enfant, Sarah Biasini prend la plume et raconte sa vie sans celle que tous s’accordent à appeler Romy Schneider. Au-delà de la douleur de l’absence, elle nous offre une belle photo de famille. Ma note: ★★★ (bien aimé) Ma chronique Profanation, procréation, promesse Sarah Biasini a choisi d’écrire à…

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[ANECDOTE] Les moustaches du roi Henri IV réapparaissent et font débat en 1866 ► https://bit.ly/Moustaches-Henri-IV En 1866, cependant que Jules Claretie affirme dans un article du « Figaro » qu’un bourgeois de Montmartre est en possession de la moustache arrachée à Henri IV en octobre 1793 lors de la profanation des tombes royales de la basilique Saint-Denis, des témoignages contradictoires parviennent au journal et entrent en contradiction avec le procès-verbal dressé à l’époque des faits #moustache #roi #Henri IV #profanation #tombes #royales #Saint-Denis. morceau