I got my flu shot yesterday, as well as the second and final vaccination for shingles, and just like the first shingles shot, my shoulder (flu went into the left, shingles to the right) is achy and sore again this morning. But I have absolutely no regrets–a few days of sore shoulder is certainly worth never having shingles. Ironically, one of my goals for this year was to be better about my health in general; who knew, of course, when setting my goals there would be a global pandemic and all of the resultant fallout? But while I still need to get that damned colonoscopy scheduled, I have managed to get the lumps in my chest X-rayed (fatty cysts, RUDE!) and my shingles vaccination. I was in a regular routine of going to the gym again before it closed (and I really really miss it), and need to get into at least a regular routine of stretching, push-ups. and abs every morning (which hasn’t happened yet). I think that will help with what I call malaise, but really is depression.
Malaise just somehow sounds better to me than depression–but that’s also due to stigma. I don’t know why I am so reluctant to admit that I have depression sometimes–it never gets truly bad, just bad enough that I fail to see the point in doing anything of any kind–but of course, when i had to go to the office every day and see clients that helped keep it under control; helping people every day and talking to them about their own problems and issues made me feel better about myself–hey at least you’re helping people and you can do that even during a bout of depression–so obviously, only working with clients two days a week now does not help as much with that. I also am not one who likes to admit to weakness of any kind–thank you, systemic toxic masculinity–and so talking publicly about it, let alone admitting to it, has always been an issue for me.
I did watch The Believers while making condom packs yesterday, and yes, I was right; it doesn’t hold up and it’s really terrible about what is essentially just as valid a religion as Christianity. At one point an expert in santeria does explain to the main character–played by a very handsome younger Martin Sheen–that there is a difference between santeria (white magic; the forces of good) and brujeria (dark magic; the forces of evil)–but throughout the film it’s only referred to as santeria, and the entire point of the film is to exoticize an ancient African religion, make it seem mysterious and evil. Ironically, even though the film was made in 1987 or so, it actually fits into my Cynical 70’s Film Festival because it, too, is about paranoia and conspiracy and not being able to truly trust anyone. There was also a fear of Satanism rampant in the 1980’s; devil cults and so forth–and a lot of it had to do with heavy metal music as well. I suppose this swing back in the 1980’s was to be expected, almost predictable; after the social upheavals of the 1960’s and the cynicism of the 1970’s, the 1980’s saw a swing back to older values of a sort. Evangelicalism–which began to uptick somewhat in the 1970’s, on the wings of end-times religious theory, like The Late Great Planet Earth and The Omen, began preaching about “family values” and trying to censor film, books, television, and music. The film, which I didn’t really remember much of, played down some of the paranoia and motivation of the novel (which was called The Religion, until the release of the film); in the book the religion followers were being warned by the Seven Powers that child sacrifice–three children, in total–was necessary to prevent the coming end of the world; and the stakes of the novel lie in the fact that the main character’s son was to be the third. This plot point was written out of the movie, which obviously turned them into crazy child sacrificers; at least their motivations in the book were sort of pure–an end justifies the means sort of thing, which was a very popular mentality in the 1980’s, as I recall. The book ends with the main character, his new second wife (love interest throughout the book) and the son, saved from sacrifice, living on a farm somewhere; their radio and television goes out, and the adults look at each other with worry as the sky outside also begins to change to an eerie color…the movie obviously ends differently, and not as satisfyingly; I liked that the book depicted that their unwillingness to allow their son to be sacrificed in order to save the world–selfishness, really–doomed the entire world. (The Cabin at the End of the World by Paul Tremblay also does a most excellent job of portraying this same dilemma–seriously, Constant Reader, you need to read that book.)
Thinking about this book, and rewatching this movie, naturally has me thinking about the connections between santeria and brujeria to the type of voodoo that was practiced in New Orleans; something I’ve long been interested in but hesitant to write about, particularly, as I’ve said before, because the historical writings about New Orleans and voodoo culture is extremely, horrifyingly dated and racist. My story “The Snow Globe”–coming next year in the Chesapeake Chapter of Sisters in Crime’s anthology Magic is Murder–touches on New Orleans voodoo, and I was absolutely terrified of getting it wrong. The primary issue I have with both fictional and historical depictions of voodoo under any name is that it’s always painted as devil-worship and evil, which is predicated on the notion that Christianity is the only good religion. (I’ve also, often, noted that horror fiction–film, television, novels–while always attacked by Christians, actually almost always portrays Christianity as good, and true, and real; a confirmation of its beliefs and value systems. Vampires inevitably recoil from the cross and holy water; same with demonic possession–and inevitably not just Christianity but Catholicism in particular. I’ve always thought that rather curious.)
Scott Heim’s wonderful story “Loam”–available here at Amazon–was very interesting (not just because he’s a terrific writer and it’s very good) to me because it was about the after-effects, years later, of one of those devil-worshipping/Satanic cult scares from that time period, in which child abuse and so forth were also alleged, and convictions gained, only to later discover the kids had “false memories” that were implanted by the questioning (similar to what happened to Greg Kelley in that documentary we recently watched, where he was falsely accused and convicted of molesting two children). I’ve always been curious about the after-effects of these kinds of traumas, not just on the children but the adults involved as well. How do you parent in that situation? I have a book idea that’s been lying around here for quite some time called I Know Who You Are, which is sort of based on that idea; someone escaping a deeply troubled past and starting a new life with a new name somewhere else, only to have someone from that past turn up, because you can never escape the past. It’s a great idea, and one that I was originally intending to use as a Paige novel in that aborted series, but I think it will also work as a stand-alone–I’ve considered using it as the spin-off from my true crime writer Jerry Channing, who has shown up in the Scotty series a couple of times.
But I must get through these other manuscripts before I can even consider writing anything else.
And on that note, tis off to the spice mines with me.