The Colours of Ari Aster’s Midsommar

It’s hard to bring something new to a previous, or even an ongoing conversation. Sometimes, it’s hard to say anything at all. 

I don’t remember when I saw the preview to Ari Aster’s 2019 folk horror film Midsommar. Certainly the first look at the Fangoria issue, and its cover featuring the film, made me wonder just what kind of horror I would inevitably be facing this time around. But, deep down, I knew what it was going to be. The truth is, I’d seen it before.

Or I thought I did. In a few interviews with Ari Aster, he says that he’d been going through a terrible breakup, and it influenced the script that would become Midsommar. I can believe that. It doesn’t take much to relate to the idea of a beautiful, ongoing, sunny world where your heart is shattered into a million pieces, and you are obliged to just keep smiling, or at least go through the motions of the dance. I think we’ve all been there, really. I know I have. 

Midsommar can feel like a fever dream in what seems to be an idyllic situation, except you feel that sense of loss pounding away in your chest, the music around you muted and distant as your mind tries to withdraw from the stimuli but also attempting to keep away from the pain. The scene where Dani Ardor, played by Florence Pugh, at a party with her boyfriend and his friends and the forced and detached look on her face comes to mind.

But as I’m writing this article, and I think more about my initial impressions of a movie I saw a year and a lifetime ago, I realize I relate to this film and the atmosphere in another way. You see, before I knew about Dani’s actual physical loss I read the premise to the film in which she is essentially at this outside communal event while essentially going through the process of a strained relationship, and the inevitable separation that is soon to follow. It’s those similar motions, almost being walking wounded in the heat and light of summer, being only being linked with someone in name, trailing awkwardly, not wanting to bump them, and end the mirage — even needing to have them remain to deal with a deeper pain, or fear — but knowing, deep down that it’s inevitable, and a part of you blaming yourself for this coming dissolution. 

Through the year or so, I’ve read and watched a lot of commentary on this film. I’ve seen people claim that Hårga commune is central, and that it’s ethnocentrism and isolationism — and its penchant for human sacrifice — symbolizes fascism, and racist ideologies: and the dangers that a cult has on the psychology of someone who suffers from depression and loneliness: how a sense of belonging and love-bombing can indoctrinate someone into abhorrent beliefs. Likewise, I’ve even heard that others believe Midsommar isn’t a horror film because it has a “happy ending” for the protagonist. Still more think it is about the end of a relationship, and how that ultimately plays out at the end of the story. 

I can see all these different aspects. It’s no coincidence that in a deleted scene in the film, on the road to the Hårga commune in Sweden, that the students pass an anti-immigration sign, and that Mark — the practical joker and general asshole of the group — tries to bait Pelle, their friend who belongs to the commune, by showing him a book called The Secret Nazi Language of the Uthark: in reference to the Nordic runes that the Hårga utilize. However, while these scenes and others are in the Director’s Cut, they were taken out for a reason, because they were either too on the nose, or they took away from the rest of the film, or both. Ari Aster also acknowledges these influences, and it’s no coincidence that there are only Caucasian people in the Hårga, and it’s pretty clear that Josh — a Black student — along with Simon and Connie — who appear to be Indian — are pretty much going to die, though their deaths seem to be ritualized due to the Hårga knowing the former will try to break their rules and steal their secrets for his research, and the latter because they want to leave and potentially reveal to the world the secrets of their ninety year cycle Midsommar ritual: including the ättestupa– the elder suicide — in the movie (though social or hegemonically-supported suicides of the “unhealthy” or the “undesirable” do have some fascist overtones).. 

The connotations are all there. The Hårga are not innocent. They know exactly what they are doing, and they will lie, and massage events to make things go their way. The fact that they sent Pelle as an exchange student to America, and he purposefully brought these friends over to the commune shows a great deal of organization on his, and their, part. Pelle knows, for instance, that Mark has an inherent irreverence towards life, that Josh only cares for his research over everyone and everything else, that Christian — Dani’s distant boyfriend — is a sycophant, narcissist, and generally weak-willed, and if you go by the deleted scenes, has this penchant for gaslighting his girlfriend. And he knows about Dani’s loss, about the murder-suicide of her sister Terri and her parents. 

At the same time, the Hårga genuinely seem to believe in what they practice. They think that seventy-two — numerologically adding to nine altogether, perhaps like the Nine Worlds on the Nordic World Tree — is the full winter lifespan of a human being. They do not seem to have a central leader, though there are elders that have a variety of functions even though they do have regimented roles in their society. The Hårga don’t seem interested in exterminating other diverse people, or outsiders, or even having authority outside of their land, but they use them in their ritual when it occurs: either through sacrifice, or keeping genetic diversity — a lack of inbreeding — in their commune. They definitely practice eugenics, and while the mention of their oracle — the deformed boy Ruben — supposedly represents “racial or genetic purity,” it is also an ancient custom in many different cultures, and even among nobility and royalty. 

I think this film is all of those things. My issue is with those who believe it is only one thing, or another. Midsommar can be an allegory for fascism and extremism, or cult indoctrination, or racism, or even a breakup revenge story. You can even make a case of Midsommar being a critique of North American grief culture, and a lack of a sense of community, empathy, and a centralized sense of self and independence that just fills empty and hollow.

As for me, I think like Ari Aster’s other film Hereditary, this film is about grief. It is about dealing — or not dealing — with a profound sense of loss, and the failure of one social order or group in helping someone dealing with that, and what might fill that void instead. None of the above insights are mutually exclusive with this idea, but it’s pretty reductive to say that one or the other, or another, are all that film is about. 

I’ve had a bit more time to think about this. When I first saw Midsommar, I felt kinship with Dani. I know what it’s like to lose something, or someone, or feel it happening — and you don’t want to admit it. Or the logical part of your brain knows where this is going, but the emotional part still holds on … until it doesn’t anymore. The fact that Dani’s initial grief happens in winter makes no difference that she is still dealing with this in summer, and trying to keep up appearances. Dani suffers from anxiety and depression, and somewhere along the line she’s had to learn to “act normal” or “pass” with it. And this before her sister and parents die. 

Dani is living the North American dream. She’s gone away to college. She’s living on her own, for the most part. During this time, she has a steady boyfriend. Dani also has a therapist, a casual friend she talks with about her problems, and medication. She is even studying psychology or psychoanalysis at school: either to help herself, or her sister who has constantly, throughout their life, been suffering from her own mental illness. Clearly their parents didn’t know, or didn’t want to know — or were incapable of knowing — the extent of it. 

We see what happens. After texting her sister, and calling her parents multiple times, she gets the news of their deaths. It breaks her. And all she has is the comfort of a boyfriend who is pretty much done with their relationship, who isn’t comfortable enough to be there for her when she needs help or is not wired with the empathy or the mental tools to do so, and his friends who don’t feel much of anything to her beyond her being a nuisance. The times she’s nodding blankly at a party she doesn’t want to be at, lying in her bed for all hours, and then going into bathrooms and either crying, or trying not to have a panic attack — and making sure no one else can see her “moments of weakness” — really strikes me. 

And Florence Pugh plays this out well in her body language, and her facial expressions. She tenses up her forehead into a creased brow, and her mouth turns into a literal frown: face bordering constantly on an ugly cry. She looks like she is constantly on the edge of bawling. I know, from the other end of this, how painful that is: to see it happen to someone that you love. In the beginning, when Christian is holding her and she is screaming her agony, there is this numb, almost helpless look on his face. And I know that look. I’ve been there. It sucks. It was one of the few times I almost felt bad for Christian, but then I felt worse because of knowing his wavering feelings or his uncertainty, and seeing how Dani needed someone to actually be there for her: to actually hold her.

To be held. 

Pelle asks Dani, as they are at the commune and Christian has forgotten her birthday, if she feels held by him. And that question stayed with me. It still does.

The thing is, Dani was looking for something even before those deaths. There is a picture in her room depicting something very similar to the Hårga art we see at the beginning, and during the film’s events. Even after the ättestupa, for all of her horror, she starts unconsciously mimicking the gestures of the Hårga in her movements as she stumbles off. And the Maypole Dance, and the way she begins to start talking in Swedish with the other girls even after imbibing their medicinal drink, and winning that contest to become May Queen: I don’t believe it was rigged. I think she genuinely, and unequivocally, won that dance. Something Dani is attracted to all of this, something Pelle might have seen, but even the Hårga with their Oracle could plan for so much. 

Critics have compared the Hårga to fascists or cultists, but I see them as an older culture. Those stones on their property, and runes have been there for a long time. Their Midsommar meals and all their rituals — even their deceptions, especially their fabrications — are choreographed to the nth degree like a Passover Seder writ large: commemorating various events, stories, and applying them to their followers in a seasonal and cyclical manner. Even the pictures of the May Queens seem to go back a great deal in time, and there is something about the fact that Midsommar happens every ninety years. This is not new. This isn’t the 1980s messianic cult of Jeremiah’s Children of the New Dawn in Panos Cosmatos’ 2018 film Mandy: with their masculinist overtones, and a pyramidic temple tribute to an egomaniac. That cult would not survive the death of their leader, having been made to essentially glorify him. And Red Miller, played by Nicolas Cage, made sure of that. That temple, that structure, burned in memory of his wife, Mandy Bloom whom the cult brutally immolated alive: leaving Miller a ravening, grieving, psychopath driving into a horizon of darkness.

Midsommar itself isn’t the only horror film, as some have said, created in broad daylight: Robin Hardy’s 1973 The Wicker Man definitely comes to mind on that front as a series of celebrations with at least Celtic folklore influences. But Midsommar’s central theme, I feel, is grief and the loss of not just family or loved ones: but a previous, and tenuous, sense of self. Dani’s journey, if anything, aside from the Hårga’s pyramidic wooden temple that is burned purposefully with its own sacrifices — the last decided by Dani herself — reminds me of Arthur Fleck’s from Todd Philips’ The Joker.

The Joker was made in the same year as Midsommar. Like Arthur, Dani loses her sense of family identity, perhaps already having been distant when it still existed. Her relationship with Christian, while had actually happened, was no longer present. She had been around people, and a society that ignored her and, low-key in her case, judged her for her mental illness and not being able to fit in, or “pass” as “normal.” Like Fleck, she keeps reaching out for a connection, and meets maybe one person who cares from her home, but mostly just disinterest, or disdain. She is gaslit by someone she trusts, and made and after-thought. You notice that throughout the film she barely even smiles. 

But just as Arthur Fleck lets go of the faulty and defunct illusion of what he thought he was, or wanted to be, to embrace the chaos that is his nature — a state without an origin — Dani finds order and meaning with the Hårga. They provide a sense of community. The women want her to bake with them. The girls dance with her. She is made May Queen on her birthday, or around then. For the first time, in her entire life, or at least in a long time she feels special. And when Christian runs off to be with Maya, another girl at a breeding ritual, she finally airs her grief: and the Hårga performatively channel it with her. It’s not a ruse, or an artifice. They feel her pain, and they work with it. Where Arthur Fleck finds solidarity with the furious, resentful mobs of Gotham and channels their rage into a dance of destruction and violent liberation, Dani makes a decisive choice to end a failing relationship that represents the lack of connection with the world from which she came. There is something cathartic, you can see, as she watches that pyramid with Christian in the bear suit inside burn. And that smile on her face, while twisted, is genuine. It might as well be painted in her own blood, but I suspect she doesn’t need that: as what we are seeing is what’s now in her heart.

I think that Dani, from the new paradigm she’s shifted into, is actually happy. She is in a culture that has strong matriarchal and gender-shifting elements, and a communal society. Death has a meaning in it, and it is not an arbitrary thing. It’s certainly not a lonely end, or a lingering one. She knows her fate now. Other critics say that Dani will be horrified once the love-bombing, or the honey-moon phase of the cult’s seduction ends but I don’t think that’s how it will play out. I think she has the structure and the support of people. The deaths and sacrifices happen rarely, and most of their life is pastoral. Dani is a part of the Hårga now. She is their May Queen. She is their flowering, smiling, goddess-figure. 

You see, I think the terrifying thing about Midsommar isn’t the machinations of the commune, or the fascist and cultic overtones of the Hårga. It’s the fact that Dani has embraced it. It’s that she’s happy. It’s this burning alive of her former boyfriend, and her peers, and human lives, and her accepting her own ritual death one day is — in fact — her happy ending: the happy ending of a now twisted mind in a world-view that is quite legitimate to her. And it leaves you unsettled, just as it makes you think.

A Visceral Response to Lifers: Horror Fan For Life

I wrote another version of this, but like many films — horror or otherwise — I feel like I lost the plot. I tried to be too clever about it, which is something I’ve been accusing other creators, in other media, of being. But this isn’t something to try to be smart about. It’s something I wish I can say directly, and as clearly as possible. It’s how someone else’s story — and the experiences of others — hit me under the umbrella of the horror genre.

A few months ago, about a month into life beginning to stand still thanks to the Pandemic, KreepazoidKelly: a makeup artist, model, interviewer, and general good will and ambassador for horror media and the community mentioned that there is an article about her in Fangoria Magazine. At the time, I thought she had written something for Fangoria, but it is a piece created by the writer and actress BJ Colangelo from many of their interactions about KreepazoidKelly — or Kelly Barlow — an ultimate horror fanatic: a “lifer.”

BJ Colangelo’s article about Kelly, titled “Lifers: Horror Fan For Life,” can be found in Fangoria Vol. 2, Issue 7. It talks about her life, her influences, her achievements, and her struggles with brain cancer and its associated maladies, along with the emotional toll its taken on her, while at the same time relating it all back to their mutual love of horror. Both Colangelo and Kelly are cancer survivors as well as horror fanatics, and I can’t and won’t speak for their experiences, but there are two things in the article that really hit home for me: that stabbed me in the gut.

Before I go into that, there is a way that Colangelo frames her entire article that really appeals to me, because it’s something we all do: not just in the horror fandom, but in all geek circles. Interspersed throughout her writing is an ongoing, short form dialogue with Kelly comparing and contrasting different horror characters, and asking for her favourite films and moments, and why. It’s something I actually want to engage with on my own, because as I read it, some of my own answers came to mind as I imagine they did with a lot of Fangoria readers.

Quick! Without thinking! Who would win in a chainsaw fight, Leatherface or Ash, and why?

Colangelo explains why they do this, and I can understand it as well. For Kelly, and others like her, it is a way to distract from the constant of daily pain. It is the reason why someone with chronic and/or terminal illnesses — or someone associated with them, someone knowing or watching someone they love go through them — can enjoy, and even embrace, horror. It’s better than dwelling on it, or being overwhelmed by the despair of that helplessness, of not being able to do anything about the inevitable beyond simply continuing to fight, to exist, to keep engaging, and going on for as long as you can.

Kind of like I will be in this article.” I will tell you. “Because as of this writing I haven’t seen Chainsaw Massacre yet, but while I know Ash from Evil Dead is far more intimate with his chainsaw out of necessity, Leatherface’s is his love, and I will have to go with Kelly on that answer because, seriously? Ash can barely focus on the things that matter. Like, you know, that mystical spell that comes from The Day The Earth Stood Still? Klaatu barada, um … oh damn. I’ve lost my train of thought, and I’m dead now. Because Leatherface.

Kelly is someone who, with the chainsaw of her beloved genre, could eviscerate a person like myself who lost something, and tries to fill that void with the remnant of what came before that loss, literally and metaphorically opening me up to realization that there is still so much left to feel, and discover. She has done enough horror makeup to know how to make it look like her insides are on her outsides, and taking what is inside of her and projecting it externally: expressing it, accepting it.

Quick! Without thinking! Friday the 13th, or Halloween and why?

I’m terrible at not-thinking. Grief makes it even worse. I’m at a loss. I am only starting my journey in horror with fans around me, while Kelly, and Colangelo, and others have been in it for ages. I know, as I write this, I am putting myself into the conversation — not just between the two of them, but between the dialogue that has been happening with so many people in the horror fandom and the industry for years. Even so, it tugs at the corners of my blackened, twisted heart.

“I’ve barely seen either horror series.” I admit to you all. “But while I love Halloween because it’s how I truly found and interacted with the Drive-In Mutant Fam for the first time with my story prompt, Friday The Thirteenth makes more sense to me because Jason Voorhees is dead, and even though that isn’t always true in continuity, it makes more sense that he has supernatural powers and can survive anything compared to what should be a simple lunatic like Michael Myers. 

It affects me, because I know I might not ever be able to have this conversation, because I wish I could. I’d seen Kelly in passing on Twitter ages ago through mutual horror followers, talking about her illness, receiving support from so many people whose lives she touched, or who just heard her like I had. I also left my support. It wasn’t until a little while ago that I’d seen her post again, and after some interaction we added each other on social media. I began to look at her interactions with others, fans and creators, and her own Live-Tweets during The Last Drive-In on Shudder. What I saw — which Colangelo also states in her article — is someone who promotes both mainstream industrial and independent horror productions and works, a person who attempts to keep engaging with a community: a truly beautiful being, inside and out.

In her article, Colangelo mentions how in October of 2019 Kelly found out that her cancer is terminal.

Quick! Without thinking! If you could keep any horror monster as a pet, who would you keep, and why?

I’ve been thinking about how I wish I could talk with her. I know that Kelly has many people leaving her well-wishes and even in a best case scenario, being well-rested, and comfortable she can’t get to us all. A major part of me, after everything, wishes I found her before now, even wishes I’d gone further into horror more than a year ago. But it’s not just because of Kelly.

I mentioned, earlier, how there are two elements in Colangelo’s article that stood out at me, that stabbed me directly, and went for the killing blow. One of these things, was dealing with the question of why someone who was dying or suffering from a serious chronic illness would still want to surround themselves with horror. Colangelo seems to state that horror can take the terror someone is feeling toward their own sense of mortality and put it on the outside, allowing it to be faced tangibly. Perhaps there is also the catharsis of it, the purging of all those volatile emotions and fears into something resembling meaning against the backdrop of the senseless and unfairness of a chaotic and arbitrary world.

And then BJ Colangelo, while listing the wide array of Kelly’s ailments related to her cancer, mentioned scleroderma.

I would also choose Bob from Creepshow‘s ‘The Finger.'” I admit to all of you, my face bowed down. “He’s a mess and he kills massive amounts of people. But he’s loyal. You never doubt his love for you. Ever. He would be the best pet ever. I wonder if you could order him to kill a nation, or an entire world for you. But I think I already know the answer to that. Such a large love from such a small, beloved, monstrosity.”

My former partner, Kaarina Wilson, had been sick for a long time. She passed away in April, from complications due to various auto-immune disorders: including, primarily, scleroderma.

Going into our relationship, I knew Kaarina had been an advocate for auto-immune awareness. She led workshops, went into marathons to raise money for treatments and education, and throughout all that agony she would present herself and attempt to help others. Horror, to her, was what she was experiencing, what she was feeling from the that place of the inside turned out. When she experienced the horror genre, when she engaged in it, it allowed her to glorify that part of her mortality: to accept it. And while I can’t speak for for her or Kelly, or anyone, I’ve always gotten the idea that horror — in illustrating terrifying death — shows the vitality and voraciousness of that need to live: to truly do something, to be something, with whatever you have left.

I remember when I spent more time with her, Kaarina would look down at her finger. Scleroderma hardens and tightens parts of the skin, and bodily connections. It often has other illnesses like Raynaud’s associated with it that affect circulation. It got bad. Often, she would say that she would lose that finger.

She never did.

For me, horror isn’t so much dealing with the prospect of my own mortality, even during the current Pandemic, but processing grief, and that sense of a loss of time. That melancholy has always been there in me, and I imagine in a lot of other people — fans or otherwise — but my focus on the genre at this time, with my own interest in story and the darkness of the world, is something driven by my own sense of pain and loss, in an attempt to give me some meaning — and to reach out to others — in an extremely lonely time.

It’s why I began interacting more with the Mutant Fam, and participating in the Last Drive-In. And, in so doing, creating this Blog, then finding Kelly again, reading the Fangoria article about her, and writing this entire response. It comes full circle, like the limited spheres of social interaction we are supposed to have now in this time of the Pandemic, the bubbles we are supposed to isolate within to prevent the spread of disease, like the repeating psychodramas of things inside our heads that are hard to ignore during this time of trauma we are only beginning to know that others have been living with far longer than ourselves.

I am taking the bad, and the ugly in me and putting it out there, and projecting it. I know that. I think everyone of us in horror at some point or another does something like this. I don’t know when it will stop. I don’t know if it ever will. It’s like, I am writing for two instead of one. I am reaching out into the darkness to find a light that is similar to my own. To capture what is lost. To hold onto someone or something that won’t always be there, and should never be taken for granted.

Quick. Without thinking. If you could only watch one more horror movie before the end of your life, what would you watch and why?

Once, that would have taken me forever to answer. But I would choose Justin Benson and Aaron Moorhead’s The Endless, because every reality and every life is a cycle, and they be both beautiful and horrific, and sometimes the most heartrending beauty is that moment when you have to say goodbye and let go — to abandon the familiar cycle of desperate nostalgia and fear, and embrace the terrifying, yet exhilarating vista of the unknown.

Like I’ve said before, and especially now on this Blog: I am no Doctor. I am just a student of horror. And KreepazoidKelly — Kelly — if you are reading this:

Quick. Without thinking. What is a piece of horror, literary or cinematic, fictional or no, that really hit you where it hurts? And why?