Showing posts with label Guest blog. Show all posts
Showing posts with label Guest blog. Show all posts

Thursday, 27 December 2012

Vampires in Serbia: unraveling fact from myth about Sava Savanović

I've only ever published two guest blog entries. The first was by Jane, a University of Texas at Austin student studying under noted vampire scholar, Thomas J. Garza (parts one and two). This is the second.

I was recently contacted by James M. B. Lyon–a political analyst with a Ph.D. in Balkan History from UCLA–asking if I'd be interested in reading and reviewing his 2012 novel, Kiss of the butterfly.

I don't usually read vampire novels as they're generally beyond the scope of what I cover on this blog. However, I was prepared to make an exception primarily because his work was favourably reviewed by Magia Postuma's Niels K. Petersen:
The backdrop of Serbia on the brink of war, the minutiae of history, geography and customs, combined with a well-crafted mix of fact in fiction in the findings of Steven’s vampire research makes it a fascinating read as well.
Lyon's novel is deeply rooted in Balkan vampire lore, even disclosing sources in his 'historical note' (pp. 376–8) that few writers of vampire non-fiction would even be aware of. What I'm saying is, when it comes to vampires, this guy knows his stuff. 

During our correspondence, I asked Lyon if he'd be interested in submitting a guest blog entry. He happily obliged with an article concerning recent news coverage of the Sava Savanović case in Serbia.1 What makes his contribution distinct from the usual news coverage, is that he was there.



In late November 2012, a story began to spread that the legendary Serbian vampire Sava Savanović was on the loose in the small mountain village of Zarožje. According to media reports, the watermill that Sava haunted had collapsed, the local villagers were in fear that Sava would seek a new home, the municipal council had issued an official warning telling people to put garlic and hawthorn branches above their doors, and the local price of garlic had skyrocketed.

The watermill at the bottom of the ravine, taken from the road on the hillside above.

Major international media began to carry the story: first the Austrian Times, then the Daily Mail, then AP, ABC News, AFP, the Guardian, Hindustan Times, Fox News, the Sun, Straits Times, Huffington Post, Yahoo, even National Geographic wrote a piece (poorly researched and written) about Sava. Although the Sava Savanović story was trending and generating substantial interest, after several days it was pushed off the front pages by news of the Royal Pregnancy.

The legend of the vampire Sava Savanović is well-known throughout the former Yugoslavia (Bosnia, Croatia, Macedonia, Montenegro, Serbia, Kosovo), due to a cult horror film from 1973 called Leptirica (Female Butterfly), and a novel by the Serbian author Milovan Glišić -- After Ninety Years – that was published in 1880, about 17 years before Bram Stoker's Dracula. Sava was said to haunt the local watermill, a trait common to vampires in Balkan folklore. And as is also common among many Balkan vampires, Sava not only drank blood, but also smothered/suffocated people to death.

On 8 December, I visited the Serbian village of Zarožje with a documentary camera crew and spoke with a number of villagers and visited the watermill that Sava Savanović is alleged to have haunted.

Zarožje is an isolated area located in the mountains of western Serbia between Valjevo and Bajina Bašta. It is not a typical village, but rather a series of homes spread along the mountainside. According to local residents, the first road to run through the area – connecting Bajina Bašta to Valjevo – was constructed in 1977, and electricity was strung to the village one year later, in 1978.

The watermill, taken from the stream bed, from the upstream side.

















We drove to Zarožje through steady snowfall, and we were forced to leave our vehicle at a gas station on the main road, due to icy conditions on the steep, 4 kilometer side-road that led down the mountain to the watermill (doesn't that sound like the start of a good horror flick?). Along the way, we stopped most everyone we came across and asked their thoughts about the mill's collapse and the Sava Savanović legend. Some people laughed it off and said it was just an effort by Miodrag Vujetić, a local member of the Bajina Bašta Municipal Assembly (not mayor, as incorrectly reported in most media) to increase local tourism and drum up business for his gas station and restaurant on the main road (where we left our vehicle). Others mumbled uncertainly that it was nonsense. Yet others said they believed that Sava was still around. One man turned pale and ran away when we asked him about Sava. Some of the homes had garlic and hawthorn branches above the doorways to ward of vampires, and a couple of villagers actually carried garlic in their pockets. We asked everyone we met if they would spend the night in the old watermill. All said “no”. When we saw the actual physical state of the watermill, I understood that fear was not the only possible factor to motivate a negative response.

We asked about the alleged rise in garlic prices, and everyone said it was nonsense. The reason was simple: everyone grows their own garlic and has put away large quantities for the winter. When we asked about an official warning from the Bajina Bašta municipality, everyone laughed it off and said that the municipality had issued no such warning.

As we headed down the road toward the watermill, one villager ran out of his home and offered us a hawthorn wood stake for protection. When we finally got down the mountainside to the mill, we discovered that the roof had indeed collapsed inward, that one of the walls was bulging outwards, there was no longer a water wheel, and all that was left were the stone foundation, and three and a half walls. Inside, there were two sets of millstones, both exposed to the elements.

A close-up of the exterior of the watermill. The collapsed roof and bulging wall are clearly visible, and snow is inside.


















We interviewed the mill's owner, Slobodan Jagodić, a very warm and open-hearted man, who invited us into his home, where he and his wife showered us with traditional Serbian hospitality, consisting of homemade šljivovica (plum brandy), bread, young cheese, and pihtija (pig-brains jello). Slobodan told us that after 1978, the watermill had fallen into disuse, as villagers purchased electric mills, and he had not maintained it. I taped over an hour of conversation with Slobodan, who told us the details of the Sava Savanović legend as told in Zarožje. I should note that their home had garlic and hawthorn above the door.

The interior of the watermill. Two sets of millstones are clearly visible, one in the foreground (bottom left) on the floor, the other in the back (center right), standing on its side.
















Later on, we interviewed Municipal Assembly member Vujetić, who confirmed to us that no official warning had been issued, but that he, as a concerned local citizen, was urging people to take measures to protect themselves. He showed us some garlic he was carrying in his pocket and even obliged us by eating a clove of raw garlic. He came across as an effective chamber-of-commerce style spokesman, who is doing everything he can to boost the local tourism industry.

James Lyon standing in front of the watermill, taken from the downstream side.


































Before I recount Slobodan Jagodić’s version of the Sava Savanović legend, permit me to share with you an old Serbian folk saying:

“Neither am I lying to you,
Nor am I telling you the truth.
He who lied was the one who told me.”

“Нити лажем
нити истину кажем.
Онај лаже који ми каже”

Slobodan told me that he heard the story from his grandfather, who heard it from his grandfather, who heard it from his grandfather, and that no one knows for certain when it all took place, but that is was at least three hundred years ago.

As with any good vampire tale, the story of Sava Savanović involves love. Local lore holds that Sava never married, and that in his later years when he had become rather ugly, he fell in love with a much younger girl who spurned his advances. One day while she was tending sheep, he once again proposed to her, but she again declined, and turned her back on him. Angered at this, he pulled out his pistol and shot her in the back, killing her. Unbeknown to Sava, his brother Stanko had suspected he was up to no good and had followed him. When Sava shot the girl, Stanko jumped out of the bushes and tried to apprehend him. The noise of the gunshot attracted shepherds, who saw the two men fighting and assumed it was a traveler being attacked by a bandit. When Stanko saw the shepherds, he feared trouble, so he ran off towards the forest, leaving Sava. The shepherds thought Stanko was the guilty party and shot at him with their rifles, killing him. When the local villagers realized what had actually happened, they beat Sava to death with hoes and mattocks and buried him near the scene of the murder, as they did not wish to have a murderer buried in the local cemetery. Shortly thereafter, rumors began to circulate that Sava was seen wandering about in the village in the evenings and had become a vampire.

The vampire killed people in Zarojže for years and years and no one knew who the vampire was, so they couldn’t find his grave and kill him. There was a young man from the village of Ovčinje named Strahinja, and there was a wealthy farmer in Zarojže with a very beautiful daughter named Radojka. Strahinja fell in love with Radojka, but he was very poor, and her father was strong and powerful and wouldn’t let his daughter marry Strahinja, even though Radojka loved him. So Strahinja thought about what he could do, and one day he came to Zarožje and asked the people to let him be the miller for one night in the watermill. They didn’t want to let him, because anyone who spent the night in the watermill was killed. At the urging of Radojka’s father – who thought it would be a good way to get rid of this unwanted suitor – the villagers permitted Strahinja to spend the night at the watermill.

Strahinja came to the mill before dark, took a tree stump and some bags and wrapped them in a blanket and put them next to the fire so that it would look as though he were asleep. Strahinja then hid up in the rafters of the mill and watched. The mill was grinding away, when suddenly, in the middle of the night, the door of the mill opened all by itself and a large, horrible man appeared in front of the doorway and entered the mill. As he entered, he spoke out loud to himself saying “a good dinner for me”. Watching this, Strahinja was overcome with fear. The vampire bent over to suck the blood of the sleeping man and discovered it was a tree stump, not a person. Then he exclaimed loudly “Since I became Sava Savanović, I have never gone without dinner, but tonight I’ve gone without dinner”.

From his perch in the rafterss, Strahinja shot at the vampire with his rifle, and Sava disappeared. Strahinja then came down and continued to mill grain throughout the night. In the morning, the entire village came down to the watermill, expecting to find Strahinja dead. Instead, they found Strahinja sitting on the doorstep of the mill, smiling. Radojka’s father asked him how he survived, and asked if he had learned the vampire’s name. Strahinja told him that the vampire’s name was Sava Savanović. Since Strahinja had saved the village from the vampire, Radojka’s father gave him permission to marry his daughter.

But because the vampire was so old, no one in the village knew where Sava’s grave was -- not even the very oldest people -- so they had no way of killing him. There was an old grandmother in Ovčinje named Mirjana, and the villagers went and asked her what to do. But Mirjana was hard of hearing, so the person with the loudest voice shouted at her. She told them that the vampire’s grave was in a crooked ravine, under a spreading Elm tree, but that they wouldn’t be able to find it on their own.

Mirjana told them to take a black stallion without any marks and follow it, and they would find the vampire’s grave at the spot where the stallion starts to dig with its hooves. She told them to take a sharpened hawthorn stake, lots of garlic, and a priest with holy water. They did as Mirjana instructed and followed the black stallion, until the horse started to whiny and dig with its hooves, and then they began to dig and did, until they came to a coffin.

After they had raised the vampire Sava’s coffin from the grave, the bravest man in the village wielded the sharpened hawthorn stake. The villagers pried open the coffin, while the stake-wielder and the priest stood by. As they opened the coffin, they found Sava lying there, with one eye open and the other eye closed. All the villagers shook with fear, but the brave man lunged and drove the stake through the vampire’s chest. Then the priest started forward to pour holy water on the vampire, but he slipped and spilled it onto the earth. Just then, a large butterfly flew from out of Sava’s lips and he was never seen again.

After that, Sava did not appear to bother anyone for a while, but even so, no one dared spend the night in the watermill. Some time later, a butterfly began troubling people, particularly babies and small children, and even though the villagers had women-conjurors protect the children, some of the children died. It is felt that Sava lives on in the shape of a butterfly, and that he continues to haunt the mill.

Thus ends Slobodan Jagodic’s tale.



I'd like to thank James for taking the time to write and submit his excellent contribution to this blog. Very informative; very insightful. 

Lyon's debunking of the Zarožje vampire scare is echoed by Moonlight's 'An accurate reporting on the Serbian government issuing a vampire warning'.

You can buy Lyon's novel, Kiss of the butterfly (2012), on Amazon for US$3.99–but you'll need a Kindle (or to download a free app) to read it, as it's not available in print form. Yet. It's a great read. If you're into vampire lore, you'll want to add it to your collection.



1. J Lyon, 'Re: Visiting Zarožje and Kisiljevo‏', email, Wednesday, 26 December 2012 3:55:13 AM. The photos–all under James Lyon's copyright–were sent separately.

Friday, 30 September 2011

View from a classroom, part 2

Academia.edu
Before we reach the conclusion of Jane's guest blog (see: part 1), I thought I'd share some 'bonus' material with you. While Googling about, I happened to find the course's syllabus (opens a pdf file) for this year's Fall Semester.

It's great to see exactly what's been taught in Thomas J. Garza's class, the materials needed, deadlines, the nitty gritty. It also shows vampire study's no walk in the park. Jane's smack-bang in the middle of it; the course doesn't finish til November.

It's also great to see the emphasis given to the folkloric vampire. The required and supplementary texts are a solid introduction to the genre. Anyhoo, here's the rest of Jane's wonderfully insightful guest blog...



Anyhow, after going over the different definitions in detail, Professor Garza informally quizzed us on what all the different definitions had in common, to create a new compact-all-purpose vampire definition. The class came up with three traits: vampires are undead, they attack the living, and they come out at night. The resulting definition was: "a reanimated corpse which returns at night to prey on the living." The slides go on further to specifically define a Slavic vampire as "a being, which derives sustenance from the living, who is weakened by the experience." I think that’s interesting because by that definition, the greedy 11th century priest really was a vampire – taking wealth (as sustenance) from the parishioners, who are weakened by the experience. And as Professor Garza pointed this out, once again, someone brought up Rick Perry. He's very popular with the university crowd these days, you see… I digress. At this point we ran out of time so the Professor said we would finish the lecture the next class session.

During roll for the third lecture, Professor Garza played "A Road Song" by S Brigade (again, a song in Russian).1 He mentioned that this song is one of many "folk-rock" songs that became popular in Russia…at some point (I can’t remember when he said it was). It reminds me of the band Gogol Bordello quite a bit. Even after reading the lyrics in English a few times I’m still not entirely sure what the song is about. Here's the first verse (translated by Professor Garza):

"Hey, driver, turn toward the devil,
Let's drive home by a new road.
Hey, driver, turn toward the devil,
This isn't our forest, but someone else's."

I know Prof Garza explained the song briefly, but all I recall is he saying it had something to do with a pagan forest sprite. Which makes sense, as later in the lecture we do the 'quick and dirty' lesson on Slavic paganism. I feel like the song is so close to making sense, but I'm just not getting it for some reason. I have plans to go to Prof Garza's office hours sometime soon, so perhaps I’ll have a chance to ask him about it.

Quick note: so far, the third class lecture is the one I’ve taken the most notes, twice as much as for any other lecture, so it may be a little bit long. This is partly due to having to finish up the lecture from the previous class session, covering 'Types of Vampires'. The first type is the 'folkloric vampire', which (who?) is the result of dualism of religion in central Europe. Dualism, meaning two things that co-exist yet should repel one another, is big topic for this lecture, and comes up in later lectures too.  In this case it refers to when pagans began to convert to Christianity, but carried over aspects and traditions of paganism, creating a Christianity that included aspects of paganism. The folkloric vampire is represented as 'the other' – something unlike 'us' (the storytellers). The other can be blamed for misfortunes, especially fatal and disturbing (and bloody) misfortunes such as murders, animal attacks, the black plague and tuberculosis. In fact, I get the impression that would blame vampires, or other supernatural monsters, for just about anything that went wrong.

Next came the 'psychotic vampire' type, which is probably the type I was most unclear about. As far as I can tell, vampires qualify for psychotic with one main quality, and that is it is a vampire whose power is based on the ability to control others to commit atrocities. Professor Garza's metaphorical example was Charles Manson, who committed horrible acts himself, but also committed a great deal of horrible acts by proxy – through his followers. Thus (in part) it was simply his influence that led to bloodshed, rather than his actions. The other example given was the circumstances after WWII, in which a great number of Nazi officers claimed they were "just following orders" at their trials. These claims emphasized that there were greater forces at evil in play than the officers themselves.  From the one of the readings I recall there being the belief that vampires were the dead possessed by evil spirits, and driving a stake through it's [sic] heart was actually an exorcism. I think that kind of possession-demon would constitute a psychotic vampire.

Thirdly there is the 'psychic vampire', which are those that drain life by psyche or telepathy. Professor Garza had another metaphorical example for this one – Rasputin. He inserted himself into the Russian Imperial family as fortune-teller for the tsarina, exerting his 'psychic influence', and angering a great number of people. Like a vampire, he was very difficult to kill. It was strangely entertaining to hear the variety of ways he was not killed – he survived 20 assassination attempts! Incredible.  I wrote in my notes that the psychic vampire is very popular in modern vampire stories, but now I can't think of any. I think I got confused with 'psychic ability' as in, vampires who can read minds, and control and charm people through telepathy. That's not quite the same thing as draining their life through telepathy – perhaps I should have written that down under psychotic vampire? Charming people is bit like controlling them, after all.

The fourth category is the 'literary vampire' – which are those vampires we know best, or at least I do. It's simply the vampires that are authorial creations, such as Bram Stoker's Dracula, or Anne Rice's Lestat. The other types of vampires can all funnel into this type. Professor Garza explained he considers the literary vampire's success to be partially based on the author's ability to dress up (or down) the vampire to fit a culture and a place, such as what Anne Rice did with New Orleans in Interview with a Vampire, or what Charlaine Harris did with Bon Temps for the True Blood/Sookie Stackhouse series. He also gave a critique on Stephanie Meyer's lack of this quality in the Twilight series, saying that the setting (Forks, Washington) doesn't build on the vampire myth.

And that was 'Types of Vampires.' After this we covered Slavic paganism and the rise of Christianity, although as we were running behind it was the 'down and dirty' version. Very (very) quickly we went over a few Slavic pagan gods – Svarog (sun god), Orel (malicious god of winter), and Perun, the god of storms and thunder. We learned some pagan spirits (not quite gods, it seems, but supernatural) such as the Domovoi – a poltergeist or house spirit, which can be good or evil (mischievous), often lived near the stove. The Kikimora was a kind of female-Domovoi. There were the Leshi, the wood sprites, who were friends with all the animals in the forest but were notorious for stealing and eating children. The Polevoi, spirits of fields and crops, could ward off evil in your field — or they could bring pestilence, drought, and crop failure. Vodianoi were the spirits of water and harbingers of ill news. A kind of Vodianoi (I think) were the Rusalka, a cross between a siren and a mermaid, who was a bad omen and a symbol of unrequited love and despair. Charms and images of the Rusalka were supposed to ward off evil (much like the Turkish evil eye), often put up in homes, doorways, and as figureheads on the prows of ships.

Next comes "Slavdom turns Christian" –we start off with a brief anecdote of how Prince Vlad of Kiev back in 988 adopted Christianity for all his the people of Rus' (which was a pretty big chunk of Central Europe), after extensive research as to which religion suited him best. Professor Garza used several non-vampire related examples of religious dualism to give us an idea of how it works. The druidic tradition of decorating a tree for the winter solstice celebration was adopted and became a Chrisitan motif for "the lights of the stars in the East and decorations as representations of the gifts of the Magi" (taken from Prof Garza's slides). The pagan springtime fertility celebration gave the Christian Easter its symbols of reproduction – bunnies and eggs. Nothing says fertility like bunnies and eggs!

Now this part is a little bit different (not as direct as the previous examples). Now we get to the "how Christ is like a vampire" segment. First you must forget all notions of a nice Jesus, because apparently from the 3-6th century, fear was completely the central aspect to worship, not love. Christian missionaries drew parallels between Christ and vampires to persuade pagans that it was not vampires who caused their misfortunes, it was God. And the cure for those misfortunes wasn't garlic, it was prayer.  "The blood is the life" it says in Deuteronomy – Christ's blood specifically. The missionaries didn't draw parallels between Christ and vampires because they are strong connections – they did it because it was a convenient way to get people to understand what Christ was (in their eyes). Some of the parallels were: nailed to a cross/impaled on a stake, buried in a tomb/rests in a coffin, resurrected from the dead/becomes the living dead, can transcend human form/takes on animal forms, and cultivated disciples/victims turned vampire. In my opinion, these parallels definitely smell of "I found them because I wanted them to be there" not because they were actually there.  Just as a disclaimer, Professor Garza was not making any claims that Chirst is a vampire -- just that some old missionaries said he was like one to scare pagans Christian. Another note is that during this time, the cross was not known as a weakness of vampires.

To end off the lecture we watched two clips, the first from The Blair Witch Project, which borrows the pagan symbol of man and mashes it with a crucifix to give a pseudo-religious creepiness to it. In the clip we watched a group of young adults lost in the woods where the little stick figures are hanging everywhere from the trees. Next we watched a clip from The Barber of Siberia, where we saw a Russian pre-lent festival that had a number of aspects that were originally pagan. Most interesting was the "forgiveness" tradition, where all the young men take off their shirts and beat each other up in a huge brawl – to forgive each other of their sins. Throughout the clip a couple other pagan-like traditions pop up, including burning an effigy of a witch and a huge fire-structure (it spelled out something in Russian, but I don’t know what) that tied in with one of our readings about pagan rituals called "need-fires." The need-fire was a ceremonial fire lit during times of need in order to drive away the evil plaguing the community. It was a great clip, to say the least, and makes me want to see the movie.

And that’s all, folks!



Thanks, Jane! It was interesting to see the influence of Jan L. Perkowski's writings on Garza's views of vampires, from the vampire types, the etymology of 'vampire' and impact of dualist religions on the Slavs.2 But it's not like he hides it: he discussed Perkowski's influence during our 'interview'. Either way, great stuff.

For those interested in taking the course, yourself, consult the syllabus for what's expected. It's a little late to enroll, but keep an eye on The University of Texas at Austin's course schedule. Or, you could ask him.



1. Unfortunately, I couldn't find a clip for this song, unlike the ones mentioned in part 1. Sorry.

2. See JL Perkowski, The darkling: a treatise on Slavic vampirism, Slavica, Columbus, Ohio, 1989.

Thursday, 29 September 2011

View from a classroom, part 1

Wikipedia
After writing a post about Thomas J. Garza's university reader, The vampire in Slavic culture (2010), a commentator mentioned she was actually a student of Garza's course at The University of Texas at Austin.

What a golden opportunity, I thought. Would she be willing to write a guest blog about what it's like to be a student of his class? I figured readers would be interested in finding out what it's like taking a course on the undead. Thankfully, Jane (Little Socks) was keen on the idea.1

Our discussion was more fruitful than she intended: it made me think, why don't I interview Garza, himself? And I did. I was originally going to use Jane's guest blog as a companion piece to the interview with Garza—a, 'you've heard from the teacher, now here's one of his students!' kinda deal. If I hadn't decided to stop writing that blog, she would've had the distinction of being Diary of an amateur vampirologist's first guest blogger. Instead, she's got the distinction of being the very first guest blogger for The vampirologist. Well done!

I'd like to thank Jane, in advance, for sharing the reasons she chose the course, her background interest in vamps, and providing a thorough insight into the course, itself. Much appreciated. Without further ado, heeeeere's Jane!



Well, where to start.. I suppose a quick introduction is in order. I’m a senior in biological anthropology at University of Texas in Austin. I’ve been a casual reader of vampire stories since I first came upon Anne Rice in high school, and I’ve always loved scary and bloody movies. I enrolled in Professor Thomas Garza's "Vampire in Slavic Cultures" course last minute when another class of mine was canceled, and this one both fit the time slot and seemed like it’d be enjoyable. Part of my attraction to this class was a course on Tolkien that I "took" via podcast where I learned a surprising amount about the influence of folklore and mythology in literature, and how real history impacts myth. The vampire story (as Prof Garza says) has always seemed so ancient to me (although that might just have been because vampires themselves are portrayed as ancient), and it's great to learn about just how old the story is, and where it originated and under what circumstances. I enjoy writing and rarely do it, so when Mr. Hogg asked if I would be interested in writing a guest blog on what Prof Garza's course is like, I readily agreed. As a bonus to me, I'll probably ace the midterm exams for this class with all this extra review! This first entry will probably be longer than subsequent ones, seeing as how the class has already met three times, so there's more to cover. You’ll have to forgive the more unreliable nature of my notes from the first two lectures, as this was before any 'guest blog' idea had been forwarded. It's incredible how much more thorough I am when I have a potential audience.

Now to set the scene, I suppose. The class meets twice a week and is about 150 people. We're packed as tight as sardines into a sort of theatre/lecture hall in the late afternoon – and for those of you who don’t know, Texas is in the middle of a drought and one of the hottest summers on record, so late afternoon is about 105 F– or 41 Celsius. So having the sit almost on top of each other at this time of day is a little uncomfortable. However, for the three sessions the class has met for so far, I have yet to see any drop in attendance. I think everyone is as willing as I am to withstand the discomfort of crawling over people to get to your seat (I swear I'm hardly exaggerating) and then smelling them pungently until the air conditioning cools us off. Which is surprising, because there is a large number of freshman in the course and they typically drop like flies when comfort and class collide.

Professor Garza's teaching style is both familiar and unusual. Familiar is the lecture/power point setup – I feel that his spoken lecture is much richer than his power points, which tends to be mainly photos and key points, which he later posts online for students to have for review. He plays a vampire related song, typically Russian/Slavic, before the lecture while everyone is cramming themselves into their seat. So far he's shown at least three clips from movies. A little more unorthodox is his use of Twitter throughout the class. In order to better hear from his students throughout class, he created a Twitter account for the course and encourages students to log on during class to post comments, insights, or questions while he lectures. About two to three times throughout class he opens Twitter and reads over the comments/questions and verbally responds. I actually like this, because it means more time of listening to Prof Garza teach and less time listening to students stumble over their thoughts and questions. Although I had one weird one moment where both the people sitting next to me were on their smartphones during his lecture and my first reaction was outrage at freshman negligence and disrespect (how DARE they not pay attention!) – but I felt rather sheepish when I realized they were using the course Twitter page as encouraged – it seems I’ve developed a strain of the superior senior complex.


The first day of class covered the typical overview of the syllabus, how the course is graded and so on. While his two graduate students passed out syllabi to the class, the song "Gentle Vampire" by Nautilus Pompilius played, with the lyrics in Russian and English on the overhead. It's a pretty creepy song, and you'd have to hear it yourself to know how aptly it gives off a 'vampiric' atmosphere. After the song, Professor Garza introduced himself and covered how the course would be handled. He mentioned he plays a lot of clips from movies, both good and bad, and he warned us that some of the clips are pretty violent (apparently a big jock fainted in '99, which made for a good story and warning all in one). He clarified that his course is titled "Vampire in Slavic Cultures" to avoid any confusion with Asian vampire stories. He explained that they have an even older history and are just as fascinating as the Western vampire tales, but that the stories were quite separate and the Asian vampire stories weren't his area of expertise.

He also gave a sort of mini-lecture– this part I will "translate" from my notes. Western vampire lore originated in the Balkans, "where East meets West." Tales of Kali (blood-drinking goddess of death from South East Asia) took hold in this region to explain misfortune. He talked about vampires at this point not specifically being blood-drinkers (although that was often included), but being a force that ruins things – your crops, livestock, health, marriage, etc. Whenever bad things happened without explanation, blaming a supernatural nocturnal demon was the simplest course (and perhaps most logical, for the time). The word 'vampire' first came about 1047 – or rather, the word 'upyr'. In the 15th century the Carpathians and Transylvania became a hotbed for these stories partly on account of Vlad Tepes Dracula. At this point Prof Garza showed us a clip from the exposition of the film Bram Stoker's Dracula, which he told us to specifically notice that this film is not only entertaining but also neatly summarizes the origins of the stories about Dracula, not the true history of Vlad Tepes Dracula. And that was the end of the first class.


For the second lecture, my notes are almost as brief as for the first, although this was a whole 80-minute lecture. Professor Garza played the song "Bloodletting" by Concrete Blonde (in English this time) whilst we passed around the roll sheet. This song was a bit less outright-creepy than "Gentle Vampire," but it has a great baseline that totally makes me think of heathens dancing around a fire – OK, I'm getting a little carried away but the song just has a sort of primeval touch to it. Just listen to it. I also like it because it mentions New Orleans which automatically brings back fond memories of reading Anne Rice novels, and my own trips to there - by the way, if anyone ever has a chance to visit Louisiana, I completely recommend it, they have great food and the friendliest people ever! You might be able to tell, but I'm a total sucker for anything New Orleans.

For this lecture my notes are a bit scattered, but fortunately I also have Professor Garza's power point slides to refer to.  First I reviewed that the European vampire was influenced by Kali, and then went on to say that death was (obviously) considered a bad thing, but in religious thought death is the bringer of the afterlife (i.e. Heaven) and so is potentially a thing to look forward to as well.  Next I skip to the definition of  'revenant' – one that returns from the dead. Fairly straightforward, although I added in the margins "includes both vampires and zombies." After a brief note that shape-shifting is one of the oldest vampire traits, ahead of fangs and super strength, my notes becomes a little more cohesive. The origin of the word vampire stems from the "old church Slavic" (I’m not exactly sure what that is)2 word 'upyr,' which was used to refer to nasty, foul creatures in general. In Old Russian (I think), the prefix 'u' meant 'out of, out from' and the suffix 'piti' meant 'to drink.' Thus 'upyr' initially implied a nasty creature that "drank out of…" and you can fill in the blank. Over time the word morphed – 'u' into 'vam' and 'pyr' into 'pir' and henceforth we have the modern Russian 'vampir.' If I’m recalling correctly, at this point Prof Garza told us an anecdote about the oldest surviving text with the word 'vampir.' It was in an 11th century Russian newspaper that called a local priest, known for his avarice, a "wicked old vampire." Also, around this time Professor checked the class twitter page where someone made a crack at Rick Perry for being a wicked old vampire as well – for those not informed on Texas/American politics, you’re missing out on a pretty good joke.

Next we covered the question "What is a vampire?" using our readings as references. The readings were four different sources that define the word "vampire," from the dictionary to scholarly works on folklore. After discussing each individual definition - most of which included surprisingly specific details about traits of vampires. My favorite new vampire fact (although perhaps old news to those reading) was that one of their traditional traits was an obsession with order. One of the definitions listed 'scattering seeds on the ground' as a vampire deterrent – because they will have to stop and count them all! The obsession with order may have also resulted in vampire's strict code of only entering when invited. And I wasn't the only student who noticed the tidbit about counting seeds, as when it came to "twitter time" someone asked if the team at Sesame Street had this in mind when coming up with Count von Count – apparently they did.  Sesame Street just got a little darker and a lot more awesome in my mind. Now I’m imagining the song "Gentle Vampire" playing as Count von Count arrives… to count your final heartbeats!



Stay tuned for the conclusion of 'View from a classroom'!



1. Final draft submitted via e-mail ('Re: First guest blog', Tuesday, 13 September 2011 10:48:57 AM).

2. According to Wikipedia, it 'was the first literary Slavic language, first developed by the 9th century Byzantine Greek missionaries Saints Cyril and Methodius who were credited with standardizing the language and using it for translating the Bible and other Ancient Greek ecclesiastical texts as part of the Christianization of the Slavic peoples.'
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