Tag Archives: National
ZOMBIE HISTORY – The Plague That Is Zombies
‘I hereby resolve to kill every vampire in America” writes the young Abraham Lincoln in the best-selling 2010 novel “Abraham Lincoln: Vampire Hunter.” Honest Abe doesn’t quite make good on his promise, and the grim results are all around us. Today, vampires spring from the shadows of our popular culture with deadening regularity, from the Anne Rice novels to the Twilight juggernaut to this year’s film adaptation about the ghoul-slaying Great Emancipator. Lately we’ve also endured a decadelong bout with the vampire’s undead cousin, the zombie, who has stalked films from “28 Days Later” to “Resident Evil” (the next sequel of which is due out this fall) and the popular TV show “The Walking Dead.”
Purists will hold forth on the differences between vampire and zombie, but the family resemblance is unmistakable. Both are human forms seized by an animal aggression, which manifests itself in an insatiable desire to feed on the flesh of innocents. (Blood, brains, whatever; it’s a matter of taste.) Moreover, that very act of biting, in most contemporary versions of both myths, transforms the victims into undead ghouls themselves.
Our vampires and zombies (as well as such poor relations as werewolves) all serve as carriers for vaguely similar saliva-borne infections. These mythical contagions are especially odd because they have so few analogues in the natural world. Indeed, there is really only one: the rabies virus.
A fatal infection of the brain, rabies is particularly devastating to the limbic system, one of the most primitive parts of the brain. Fear, anger and desire are hijacked by the virus, which meanwhile replicates prolifically in the salivary glands. The infected host, deprived of any sense of caution, is driven to furious attack and sometimes also racked with intense sexual urges. Today we know that most new diseases come from our contact with animal populations, but with rabies this transition is visible, visceral, horrible. A maddened creature bites a human, and some time later, the human is seized with the same animal madness.
Known and feared for all of human history—references to it survive from Sumerian times—rabies has served for nearly as long as a literary metaphor. For the Greeks, the medical term for rabies (lyssa) also described an extreme sort of murderous hate, an insensate, animal rage that seizes Hector in “The Iliad” and, in Euripides’ tragedy of Heracles, goads the hero to slay his own family. The Oxford English Dictionary documents how the word “rabid” found similar purchase in English during the 17th century, as a term of illness but also as a wrenching state of agitation: “rabid with anguish” (1621), “rabid Griefe” (1646).
The roots of the vampire myth stretch back nearly as far. Tales of vampire-like creatures, formerly dead humans who return to suck the blood of the living, date to at least the Greeks, before rumors of their profusion in Eastern Europe drifted westward to capture the popular imagination during the 1700s.
In its original imagining, though, the premodern vampire differed from today’s in one crucial respect: His condition wasn’t contagious. Vampires were the dead, returned to life; they could kill and did so with abandon. But their nocturnal depredations seldom served to create more of themselves.
All that changed in mid-19th century England—at the very moment when contagion was first becoming understood and when public alarm about rabies was at its historical apex. Despite the fact that Britons were far more likely to die from murder (let alone cholera) than from rabies, tales of fatal cases filled the newspapers during the 1830s. This, too, was when the lurid sexual dimension of rabies infection came to the fore, as medical reports began to stress the hypersexual behavior of some end-stage rabies patients. Dubious veterinary thinkers spread a theory that dogs could acquire rabies spontaneously as a result of forced celibacy.
Thus did rabies embody the two dark themes—fatal disease and carnal abandon—that underlay the burgeoning tradition of English horror tales. Britain’s first popular vampire story was published in 1819 by John Polidori, formerly Lord Byron’s personal physician. The sensation it caused was due largely to the fact that its vampire, a self-involved, aristocratic Lothario, distinctly resembled the author’s erstwhile employer.
But Polidori’s Byronic ghoul only seduced and killed. It took until 1845, with the appearance of James Malcolm Rymer’s serialized horror story “Varney the Vampire,” for the vampire’s bite to become a properly rabid act of infection. For the first time readers were invited to linger on the vampire’s teeth, which protrude “like those of some wild animal, hideously, glaringly white, and fang-like.” And at the long tale’s end, Varney’s final victim (a girl named Clara) is herself transformed into a vampire and has to be destroyed in her grave with a stake.
Both these innovations carried over into the most important vampire tale of all, Bram Stoker’s “Dracula.” In Stoker’s hands, the vampire becomes a contagious, animalistic creature, and his condition is properly rabid. It is a lunge too far to claim (as one Spanish doctor has done in a published medical paper) that the vampire myth derived literally from rabies patients, misunderstood to be the walking dead. But it is clear that this central act of undead fiction—the bite, the infection, the transferred urge to bite again—has rabies knit into its DNA.
Over time, the vampire’s contagion infected his undead cousin, too. The original zombie myth, as it derived from Haitian lore, also involved the dead brought back to kill, but again without contagion—an absence that carried over to Hollywood’s earliest zombie flicks. In this and many other regards, the most influential zombie tale of the 20th century was nominally a vampire tale: Richard Matheson’s 1954 novel “I Am Legend,” whose marauding hordes of contagious “vampires,” victims of an apocalyptic infection, set the whole template for what we now think of as the standard zombie onslaught.
Since then, as Hollywood has felt the need to conjure ever more frightening cinematic menaces, the zombie has if anything grown increasingly rabid. The antagonists in Matheson’s novel can, at times, carry on an intelligent conversation with a normal human. By the 2007 film adaptation, starring Will Smith, the infected are howling, lunging, senselessly hateful animals inside a human form. Danny Boyle, the director of “28 Days Later,” has said outright that he modeled his zombie virus on rabies. But even if he hadn’t consciously done so, the name he gave that virus—”Rage”—already draws its power from the same centuries-old supply.
Westerners don’t have much cause to fear death from rabies these days. Thanks to the availability of vaccine, human fatalities in the U.S. have dropped to a handful per year; Britain got rid of the virus entirely in 1902, succeeding in just the sort of national eradication project that apparently stymied the vampire-slaying Abraham Lincoln. Yet the infected bite, the human turned animal aggressor, menaces us as often as ever on our flat screens and nightstands.
Rabies itself may be a distant concern, but the rabid idea, like Varney the vampire, still has teeth—and it still succeeds in spreading itself.
ZOMBIE HISTORY – Zombie Scenes in the Bible
Zombies loom large in popular culture these days. Max Brooks’ “World War Z: An Oral 
History of the Zombie War” (2006), the Jane Austen, Seth Grahame-Smith mashup “Pride and Prejudice and Zombies” (2009), and Melissa Marr’s “Graveminder” (2011), to name but a few recent novels, enjoy a wide readership. There are also graphic novels, the AMC television show “The Walking Dead,” video games, and of course movies. Some of my recent favorites in the latter category include the Norwegian Nazis-as-zombies film “Dead Snow” (2009) with its delightful tagline “Ein! Zwei! Die!” and Drew Goddard and Joss Whedon’s “The Cabin in the Woods” (2012). With all of this going on, there is little surprise to come across the open-source, collaborative Stinque Zombie Bible. It was just a matter of time, I suppose, and the King James Bible will never be quite the same.
I am an unabashed zombie fan but also teach “classic” English literature and the New Testament so I can’t quite bring myself to desecrate the literary and religious masterpiece that is the Authorized (King James) Version by contributing to the Zombie Bible. Still, wanting to get into the spirit of things, I can’t resist noting a few biblical scenes and themes — a top 10 list — that come to mind each time I watch or read the latest version of the zombie apocalypse to come along. At least in some passages, a zombie-Bible mashup requires very little editorial interference.
1. The Gospel of Luke: “Why do you look for the living among the dead? He is not here, but has risen” (Luke 24:5). Such a suggestive phrase. Note also that the angels asking the question and those they address are standing inside a tomb at the time (Luke 24:2-4).
2. The Book of Revelation: “the sea gave up the dead that were in it” (Revelation 20:13). John the Seer’s creepy statement reminds me of a scene in George A. Romero’s “Land of the Dead” (2005) that features slow-moving corpses walking out of the surf, and Max Brooks’ “World War Z” with its account of the boy returning from a swim with a bite mark on his foot. He also describes the zombie hoards roaming the world’s oceans: “They say there are still somewhere between twenty and thirty million of them, still washing up on beaches, or getting snagged in fisherman’s nets.”
3. Deuteronomy: “Your corpses shall be food for every bird of the air and animal of the earth, and there shall be no one to frighten them away” (Deuteronomy 28:25-26; cf. 2 Samuel 21:10; Psalm 79:1-2; Isaiah 34:2-3; Jeremiah 7:33). The ancients worried about the exposure of their body after death. Improper care of one’s corpse was a terrifying prospect, so it is no wonder it features in prophetic warnings of divine wrath. Qoheleth insists that even though a man lives a long life and has many children, if he “has no burial … a stillborn child is better off than he” (Ecclesiastes 6:3). The indignity of non-burial presumably accounts for the honor bestowed on the poor man Lazarus in Jesus’ parable; the rich man receives proper burial but Lazarus “was carried away by the angels to be with Abraham” (Luke 16:22) because there was no one to care for his remains.
4. The Book of Job: “Why is light given to one in misery, and life to the bitter in soul, who long for death, but it does not come, and dig for it more than for hidden treasures…?” (Job 3:20-21). Job is angry he did not die at birth (3:11), adding that he loathes his life and does not want to live forever (7:16). Others prefer death to life out of principled anger against God, like the prophet Jonah (4:3; cf. 4:8). Physical death eludes a surprising number of people in the Christian Bible, and this is not always a welcome thing. The prophet John refers to some who “seek death but will not find it; they will long to die, but death will flee from them” (Revelation 9:6). The prospect of an elusive death, as every zombie fan knows, terrorizes the living. The “stricken” Charlotte Lucas in “Pride and Prejudice and Zombies” agrees to marry the tedious and obsequious minister Mr. Collins because she wants “a husband who will see to [her] proper Christian beheading and burial.” This is no small task for most survivors left with such a grim assignment, as Shaun well knows: “I don’t think I got it in me to shoot my flat mate, my mom, and my girlfriend all in the same evening” (“Shaun of the Dead,” 2004).
5. The Gospel of Matthew: “The tombs also were opened, and many bodies of the saints who had fallen asleep were raised. After [Jesus’] resurrection they came out of the tombs and entered the holy city and appeared to many” (Matthew 27:52-53). Unwanted persistent life is a recurring image in biblical literature and so too is language referring to the impermanence of bodily death. The dead do not stay dead. The psalmist is confident he will not “see decay” (Psalm 16:10 New International Version; cf. Acts 2:27; 13:35). We read of the physical resurrections of specific individuals (e.g., 1 Kings 17:17-24; Luke 8:49-56; maybe Acts 20:7-12) and expected mass revivals (e.g., 1 Thessalonians 4:16-17). Some of these accounts of un-dying involve reference to un-burying. Mary and Martha’s brother Lazarus walks out of his tomb when “they took away the stone” (John 11:41). On Easter morning, mourners find “the stone, which was very large, had already been rolled back” (Mark 16:4). A second century writer describes further the events preceding Jesus’ emergence from the tomb: “That stone which had been laid against the entrance to the sepulchre started of itself to roll and gave way to the side, and the sepulchre was opened” (Gospel of Peter9.35).
6. Ezekiel: Ezekiel receives a vision promising the restoration of Israel (37:11). Seeing a valley full of bones, the Lord instructs him to speak to them, saying, “O dry bones … I will cause breath to enter you, and you shall live. I will lay sinews on you, and will cause flesh to come upon you, and cover you with skin, and put breath in you, and you shall live” (37:4-6). When Ezekiel does so, “there was a noise, a rattling” as bones come together and sinew and skin appears and the breath of life returns. The dry bones “lived, and stood on their feet, a vast multitude” (37:7-10).
7. Zechariah: “their flesh shall rot while they are still on their feet; their eyes shall rot in their sockets, and their tongues shall rot in their mouths” (Zechariah 14:12). They seem to resemble extras in a George A. Romero film.
8. The Gospel of Mark: “hell, where their worm never dies” (Mark 9:48; alluding here to Isaiah 66:24). Gehenna (here symbolically representing “hell,” and usually translated so, as in Mark 9:44, 45, 47) refers to the Valley of Hinnom located to the south and southwest of Jerusalem. Following the reign of Israel’s righteous King Josiah (see 2 Kings 23:10-14), it became Jerusalem’s garbage heap, a place with maggots and rotting corpses. Jesus refers to this burning garbage in Mark 9:48, a place where residents of the city would leave the rotting corpses of humans and animals to the worms that do not die, to maggots. The image suggests the corpses of the damned rot ingehenna/hell — maggot ridden — in perpetuity.
9. 2 Maccabees: “[Antiochus IV Epiphanes] was seized with a pain in his bowels, for which there was no relief, and with sharp internal tortures — and that very justly, for he had tortured the bowels of others with many and strange inflictions … he fell out of his chariot as it was rushing along, and the fall was so hard as to torture every limb of his body. … the ungodly man’s body swarmed with worms, and while he was still living in anguish and pain, his flesh rotted away, and because of the stench the whole army felt revulsion at his decay. Because of his intolerable stench no one was able to carry the man who a little while before had thought that he could touch the stars of heaven” (2 Maccabees 9:5-6, 7, 9-10). The Syrian ruler’s physical body rots away zombie-like while he still lives. The cause is divine, as the God of Israel strikes this enemy of the Jews with “an incurable and invisible blow” (2 Maccabees 9:5).
10. Genesis with the Book of Revelation: “the earth was a formless void and darkness covered the face of the deep”; “the first heaven and the first earth has passed away, and the sea was no more” (Genesis 1:2; Revelation 21:1). With the disappearance of chaos, Eden returns: “On either side of the river is the tree of life with its twelve kinds of fruit” (Revelation 22:2; cf. Genesis 2:9). Horrors stories often wander back and forth between forms of paradise (ordered society) and chaos (some variant of an apocalyptic hellscape) thus recalling biblical stories with similar alternations. Zombie stories typically depict the disintegration of the modern world, and often hint at a return from the wilderness to the paradisiacal garden for survivors (cf. Genesis 3:23-24). Danny Boyle’s “28 Days Later” (2002), for one, ends with a developing romance between Jim and Salina, happy in the cultivated lands around a cottage that echoes Adam and Eve in the Garden of Eden. The sequel “28 Weeks Later” (2007), however, depicts a failed attempt to restore Eden. After the spread of the disastrous infection in the first film, the sequel documents efforts to repopulate the United Kingdom. Survivors return to their homeland, to what the director’s commentary refers to as “a new world” and a “Garden of Eden.” Naturally, mayhem ensues and the infection spreads as the movie unfolds. It wouldn’t be much of a horror movie otherwise.
ZOMBIE OUTBREAK – Indianapolis David Martin fights off cops, stun gun shocks in ‘ninja’ attack
WATCH VIDEO BELOW
A naked man went on a rampage against police officers, doing ninja-like flips and ignoring stun gun shocks — and it was all caught on video.
David Martin, 27, was recorded running down the middle of a street, punching people during a violent frenzy in Indianapolis on May 20, Fox 59 reports .
According to nydailynews.com , police attempted to subdue Martin with a stun gun, tackling him to the ground.
Despite Martin’s shrieks and screaming, the shocks had no effect on his mobility, and he continued to fight the officers with kicks. He is seen doing somersaults while fighting off police.
“This guy’s like a ninja, man. Holy s–t!” the man filming the police encounter is heard saying in the video clip “That guy’s strong, he’s got to be on something,” the man adds.
FOX 59 reports that Martin allegedly injured a female officer when he pushed her into a building. He also punched a male cop in the face multiple times, according to the report.
Video of the event posted on YouTube describes Martin as a ‘zombie.’
Watch the video here : http://bit.ly/OhDuxp
Man Eats Dog: High On Synthetic Cannabis, Waco Man Consumes Family Canine
A 22-year-old Texas man was arrested yesterday for allegedly attacking a neighbor 
and eating his family’s dog alive.
Michael Terron Daniel was allegedly high on a designer drug known as K2 at the time and was said to be “going crazy.”
Witnesses say Daniel informed residents at the Waco home where the incident took place that he was “on a bad trip from ingesting K-2″ — a type of synthetic cannabisknown to exacerbate existing psychoses — before getting down on his hands and knees and “chas[ing] a neighbor while barking and growling like a dog.”
He then proceeded to beat and strangle the family dog before biting into it, “ripping pieces of flesh away.” The dog was later pronounced dead at the scene.
According to Waco police Sgt. W. Patrick Swanton, officers arrived to find Daniel on the porch covered in blood. He asked the officers to fight him or use the stun gun “to help him get off his bad trip.”
Daniel was charged with felony cruelty to a non-livestock animal and booked into McLennan County Jail where he remains.
IF YOU THOUGHT ZOMBIES WHERE TOUGH – Try Surviving Yellowstone’s super volcano
For preppers, it’s the ultimate end game: surviving the eruption of Yellowstone’s super 
volcano.
While some folk worry about an asteroid strike bringing about the end of the world as we know it, as scientists say it did for the dinosaurs 65 million years ago, North America is actually sitting on its own extinction-level event waiting to happen.
“Everything would be wiped out; it would take years for the climate to recover and decades for the rivers to clear up because everything would be choked with volcanic ash for a wide area around the eruption site,” said Kelly Russell, professor of volcanology at the University of British Columbia. “The southern latitudes of Alberta, Saskatchewan and Manitoba would all see ash cover, how thick it would be depends on the winds and the amount of magma.”
Russell stresses that such super eruptions are extremely rare — the last one happened before human civilization — but that they can and do happen, and Yellowstone, in Yellowstone National Park in Wyoming, is an active field that has seen three massive eruptions.
He compares Yellowstone to Mount St. Helens in Washington state in 1980.
“It produced one cubic kilometre of magma, and we saw ash fall from it in southern B.C., a small amount, but it was there, and when we look at the very largest eruptions that have taken place at Yellowstone, they can spew out a thousand cubic kilometres, so that’s a thousand times larger than the Mount St. Helens eruption that’s in everybody’s minds.”
Russell points out that two feet of ash from the Crater Lake eruption in Oregon 7,700 years ago can be found in Oliver, B.C., and in the banks of the Bow River in Calgary. He says if Yellowstone cuts loose, the southern Canadian prairies could get covered in many feet of ash, and the American states closest to Yellowstone would be smothered with an even thicker layer of the sterile rock powder, killing off livestock and leaving them unable to grow food.
“The ash is terrible, take a window and grind it into a coarse flour, then breath that in, it does terrible things to the human body. It would be important to have masks and filters, if you were trying to survive it,” Russell said. “The United States would stop being a food-exporting nation and starting being a food-importing nation.”
Yellowstone’s volcano doesn’t have the classic menacing cone shape, so many people don’t know that a magma chamber bigger than New York City lies beneath the steaming surface.
640,000 years ago, animals similar to elephants, rhinoceroses and zebras roamed the plains of the United States when Yellowstone blew — and it took out the animals and every other living thing that couldn’t fly away from the blast.
Scientists estimate Yellowstone’s volcano explodes every 600,000 to 700,000, and some say the time could be coming for another eruption. If it blows, the chances of survival sound bleak, but that’s not stopping some survivalists from preparing.
“Some people who visit there say there are more hot springs popping up there, and there is more of a sulphur smell that’s stronger than ever. You take from it what you want and I just pay attention to it a little more than the average person, just in case,” said Jason Charles, a firefighter in New York City. “I don’t want it to be a curve ball we don’t see coming. I keep it in the back of my head.”
Charles was a paramedic on 9/11 and saw thousands of people struggling to breath through the toxic dust. He has special dust and ash filters for his gas mask in case of another NYC disaster, or if Yellowstone blows.
“I know some people who have bought UV lights, in case they need to grow their own food – but that’s also assuming that the power grid stays up, but then there’s a space issue, how much could you grow?” he said. “It’s better to store food that will last.”
Charles has a one-year supply of food for his family, including his wife and four children. Meal-ready-to-eats (MREs), canned pasta and lots of canned fruit are stuffed into his apartment and his storage locker. He prepares for all sorts of disasters because he says no one should depend on the government to save them.
“The government couldn’t handle (Hurricane) Katrina. Compared to Yellowstone, Katrina was a drop in the bucket,” he said. “I have always heard as a rumour, they would wait for the masses to die and whatever survivors are left, that’s who they’d take care of, because they can’t take care of hundreds of millions of people we have living here in the United States.”
Jake Lowenstern, a geologist with the U.S. Geological Survey, is the guy in charge of the Yellowstone volcano observatory.
“Worst-case scenario, a super eruption is a thousand cubic kilometres of material gets sent out of the magma chamber. When that happens it’s going to send out a lot of ash, and it circles the globe and changes the climate for years, drops the temperature for a few years,” Lowenstern said.
He said while a super eruption is highly unlikely, and even if it does happen not many would survive, it doesn’t hurt to prep.
“Things you can do to prepare for one kind of disaster are useful for any kind of disaster: lots of food, water, medical supplies and batteries on hand, and for an eruption, add good masks, air filters and weather stripping to keep the ash out of homes.”
Massive eruptions of the past:
— Archeologists say human beings barely survived the last super eruption on Earth. 74,000 years ago, Toba blew up on the Island of Sumatra. It cloaked the planet in sulphur, reducing the temperature by 20 degrees, wiping out growing seasons with snow cover nearly all year and causing mass starvation. Geneticists say the disaster reduced the human population to as few as 1000 people, thus causing the genetic similarity between individuals which is traced to the same time period.
— A volcanic eruption has been blamed for plunging civilization into the Dark Ages and triggering the bubonic plague. In his book Catastrophe, archeological journalist David Keys pinpoints a Krakatoa explosion in 535 AD. He says with the power of two billion Hiroshima bombs it darkened the sky and caused drought and flooding all around the world, including in Northeast Africa, which led to a bumper crop of rodents that passed their infected fleas onto rats and mice on European ships docked for trade off of southern Egypt, beginning the spread of the plague of Justinian.
— In 1815, the Tambora volcano erupted in the East Indies. Global temperatures dropped. Europeans and North Americans called it a “year without summer.” Snow fell in New York in June. Frost was recorded in each of the summer months and crops failed. 200,000 people died in Eastern and southern Europe from starvation and typhus.
— In 1783, Iceland’s Laki Volcano erupted. 9,000 people died in Iceland and thousands more died around the world from crop failure, disease and starvation. Temperatures dropped 13 degrees Celsius.
— Mount Pinatubo erupted in 1991 in the Philippines, a comparably small explosion, ejecting 20 million tonnes of sulphur. Scientists say it reduced global temperatures by about 2 degrees.