Without a doubt, Asian Gothic is not a popular label—a quick search for the term will likely take you to a cluster of online shops selling dark fashion accessories and a few academic sites. Within the scholarly community, the appearance of Asian Gothic as a classificatory term is consistent with the global turn in Gothic studies that became noticeable towards the end of the first decade of the twenty-first century, but the category only began to gain critical legitimacy in the late 2010s. In the 1980s and 1990s, Gothic scholarship was mostly focused on western Gothic forms and Asian literature was mostly discussed in imperial and post-colonial Gothic contexts firmly entrenched in the comparative discourse of East versus West. With Gothic seen primarily as a literary genre, the term was rarely applied to cinema (or other visual media), where it was found indistinguishable from Horror. If anything, however, it was the cinema that ultimately contributed to the emergence of the Asian Gothic label, conceptualized as a critical extension of the popular category of Asian Horror.

When “Asian Horror” made its first appearance in the early 2000s, the phrase was not intended to delineate a coherent genre, but rather to serve as a global branding and marketing strategy for the promotion of disparate horror films made in Asia. Introduced to Western audiences through the festival circuit and “artsy” independent cinemas, Asian Horror films offered a chance to revitalize the genre that in the late 1990s seemed clearly in decline. In 2001, London-based Metro Tartan launched its “Asia Extreme” division based on a concept that “elided the differences between different Asian national cinemas in order to create a single, strong, indelible brand image” (Martin 1). The brand focused mostly on horror and violent action/crime productions from Japan, South Korea and Hong Kong, with occasional titles from Thailand, Singapore and Taiwan. By the time Tartan ended its operation in 2008, the collection included over one hundred films whose themes aligned with western Orientalist fantasies that portrayed the East as mysterious, inscrutable and fascinating, but also barbaric, perverse and depraved. Although the brand undoubtedly succeeded in popularizing Asian “cult” cinema, it also established Asian Horror as a category known mostly for its “moral and visceral extremes” (Choi and Wada-Marciano 1) and “sensibility, typified by . . . over-the-top grotesque[ness] to the point of being surreal” (qtd. in Choi and Wada-Marciano 5).^[1] It thrived on simplification, stereotyping and general cultural insensitivity; needless to say, it was problematic.

Not everyone saw the term as a liability, though. For many Asian filmmakers, the Asian Horror brand was not a limitation but an opportunity. The term began to be interpreted not as a signifier of difference (where “Asian” equalled “non-Western”) but rather of commonality (stressing regional inter-Asian connections). This debate was also reflected in the works of regional film critics, with some, like Bliss Cua Lim, decrying a “globalist deracination of Asian genre films” (112), and others, like Vivian Lee, pointing out that the label encourages a regionalist approach to filmmaking, funding and distribution while offering an opportunity for smaller and often financially struggling industries to promote local films on a much larger global scale (214). Two decades later, we can now conclude that while the collective Asian Horror category may have started as a gross oversimplification or an attempt to set Asian films apart from the “proper” (Western) horror genre, it has ultimately contributed to the recognition of an industry that is no longer positioned as derivative of Hollywood, devoid of originality and style, but has instead become a standard in its own right. Additionally, the widespread popularity of the label has initiated extensive scholarly inquiry into local genre histories and has led to a broader acknowledgement of Asian cinema’s impact on the genre.

Introduced as a branding strategy, Asian Horror never fully transcended its commercial origins. It can be argued then that Asian Gothic developed out of the need to create a term more suitable for academic inquiry. If Asian Horror is often meant to imply certain types of East and Southeast Asian film productions, Asian Gothic appears as an attempt to make sense of the vast and diverse body of Asian literature, film, television, games, comics and other forms of cultural production by reading these texts from a Gothic perspective. It has to be stressed here that the Gothic in this context is no longer thought to be a fixed genre and bears only a remote connection to eighteenth-century English literature where it is said to have originated. Critical explorations in Asian Gothic often begin by identifying texts that engage with typical themes and concerns, or employ conventions, devices, or stylistic elements generally associated with the Gothic, but their primary purpose is to examine what can be gained from opening up these texts to a Gothic interpretation. In this sense, while it initially may appear to be a mode, aesthetic, or tone, Asian Gothic may be best understood as a practice or a process.

A Gothic reading of Asian texts is by no means meant to be intrusive. It in no way intends to impose an unwelcome foreign label on these works, or to imply that some specific authors or their books should be simply rebranded as Gothic. It poses no threat to “official” reception of Asian classics, nor does such a reading aim to undermine local interpretations; instead, it simply provides an alternative way of discussing the text. Asian Gothic refuses to treat Asian cultural production as a copy of Western Gothic classics, even when their authors openly acknowledge such inspirations. It avoids direct comparisons that strengthen the dichotomy of West versus East (or more recently Global North versus South) and prioritises inter-Asian connections. It does not privilege diasporic authors who write in English and often live and work abroad, but rather seeks home-grown approaches to these Gothic themes which are seen as universally human. It recognizes that, as Andrew Hock Soon Ng explains, “[a]fter all, transgressing taboos, complicity with evil, the dread of life, violence, and the return of repressed (just to name some familiar Gothic themes) are not specific to any culture or people, but are experienced by all throughout history” (1).

Invested in the examination of local varieties of the Gothic in Asia, Asian Gothic draws on postcolonial, transcultural and global approaches but refuses to be reduced to any of them. Rejecting the notion that the Gothic needs to be bound within the limits of its original genre, it shows preference for more contemporary investigative strategies of Eco-Gothic, Anthropocene Gothic, Urban Gothic, or Gothic Folklore, and its preoccupation with ghosts opens it up to discussions on spectrality and haunting. In its study of Asian texts, Asian Gothic is wary of methodological approaches that privilege West-centric perspectives and keen to engage with local socio-cultural and philosophical contexts, contributing to the decolonization of the field. In doing so, it resists acculturation and forces us to re-examine major foundational assumptions of Gothic Studies, its practice, and its terminology that are often taken for granted.

Nearly two decades since its first appearance, Asian Gothic has gained a degree of legitimacy as a method of inquiry and continues to attract a steadily growing number of local and international scholars willing to unpack the label and claim it as their own. In their works, Indian literature no longer appears only in Postcolonial or Imperial Gothic contexts; Tropical Gothic refers to more than the title of a Nick Joaquin novel; and goshikku fashion seems oddly at home in Cool Japan. Critical reframings of works of Asian literature, film and popular culture, like the ones offered in this volume, reassure us that Asian Gothic is a process. You can look at this process as a challenge—condensing a vast area with innumerable texts into a single article or even a book seems an impossible task because there are so many things bound to be left unsaid. But it is also an opportunity to highlight previously unseen connections, introduce new texts to a larger audience and perhaps encourage further scholarly inquiry on the subject. Sometimes the best we can do is to take things one book (or film) at a time, and with this in mind, we hope you enjoy this brief Gothic journey through Asia.

*An excerpt from the introduction to the 2023 special issue of Wenshan Review on Asian Gothic, ed. Katarzyna Ancuta and Li-hsin Hsu

Works Cited

Choi, Jinhee, and Mitsuyo Wada-Marciano. “Introduction.” Horror to the Extreme: Changing Boundaries in Asian Cinema, edited by Jinhee Choi and Mitsuyo Wada-Marciano, Hong Kong UP, 2009, pp. 1-12.

Lim, Bliss Cua. “Generic Ghosts: Remaking the New ‘Asian horror film.’” Hong Kong Film, Hollywood, and the New Global Cinema: No Film is an Island, edited by Gina Marchetti and Tan See Kam, Routledge, 2007, pp. 109-25.

Lee, Vivian. “Ghostly Returns: The Politics of Horror in Hong Kong Cinema.” Hong Kong Horror Cinema, edited by Gary Bettinson and Daniel Martin, Edinburgh UP, 2019, pp. 204-22.

Martin, Daniel. Extreme Asia: The Rise of Cult Cinema from the East. Edinburgh UP, 2015.

Ng, Andrew Hock Soon. “Introduction: The Gothic Visage of Asian Narratives.” Asian Gothic: Essays on Literature, Film and Anime, edited by Andew Hock Soon Ng, McFarland, 2007, pp. 1-18.

^[1] The quote is from Tartan’s founder, Hamish McAlpine.

While not exactly historical fiction, Gothic has always had a keen interest in history. Gothic narratives are often set in times long past, and while these settings may occasionally recall real historical events, they do not strive for authenticity. Gothic history is invariably a construction – blending myth and folklore with subjective retellings of authorized versions of the communal past. More than a style, a mood, or a set of conventions, as Maria Beville argues, the Gothic is also a way of living, a way of seeing, and a way of remembering: “the Gothic serves both as a part of our way of looking back and also a part of the way in which we carry the past forward into the future” (Beville 2014, 54–55). The Gothic past appears as a source of trauma – it is broken, fragmented, and full of secrets that have a bearing on the present. The historical setting of Gothic plots is meant to serve a dual function: it activates a sense of nostalgia for the imaginary past that never existed, while also serving as a warning that humanity is always capable of regression to its primitive and barbaric form. The Gothic past, after all, is full of monsters and history – whether a series of events affecting entire nations or individuals – that haunts the present like a ghost.

Gothic loves its monsters for they do useful cultural work. As Jeffrey Jerome Cohen explains, monsters are born as “an embodiment of a certain cultural moment – of a time, a feeling, and a place” (Cohen 1996, 4). Their bodies are constructs that incorporate our fears, anxieties, fantasies, and desires. As projections, they are always a displacement signifying something other than themselves – “the monster exists only to be read” (p. 4). Resisting categorisation, monsters embody difference and represent cultural, political, racial, economic, or sexual others (p. 7). Gothic narratives exploit the figure of the monster to produce horror and terror but also, more significantly, to challenge taboos and explore transgressions of the cultural boundaries between the natural and the man-made, the living and the dead, the human and the non-human/the divine. Gothic monsters come in many shapes and sizes, continuously updated to fit contemporary contexts. Though it is not unheard of for such texts to produce a completely new species of monsters, most often it is not the monsters that change but rather our readings of monsters, framed through specific social movements or events.

Many Gothic monsters are derived from folklore, seen as a repository of stories about encounters between humans and mythical creatures. Folklore is often said to be the origin point of the Gothic but the relationship between the two is more complicated. As Carina Hart has observed, while Gothic “shares many formal and conceptual features with folklore” (Hart 2020, 1), it does not only appropriate folkloric figures to place them within a Gothic narrative that may diverge from their origin (3). While folklore is an oral tradition, it is also intimately attached to cultural practices, literary texts and landscapes that enable its cultural transmission. As a result, just as folk narratives influence the development of Gothic, the Gothic mode helps “shape the way folk narratives have been collected, written and presented to the public” (p. 2). According to Manuel Aguirre, Gothic “operates half-way between literature and folklore” (2019: 171) and its folk sources need to be acknowledged on par with literary ones. Gothic owes a great debt to myth, legend, and folktale – three prose narrative forms that constitute a large part of folklore – and part of its function is to keep folklore alive (Aguirre 2013, 14).

Aguirre argues that Gothic should be studied as “a modern mythological system” and calls for “a reassessment of Gothic as an able compromise (as much on formal as on thematic grounds) between oral tradition and literary demands” (Aguirre 2013, 14, italics original). What needs to be acknowledged, however, is that Gothic texts construct their own folklore in exactly the same way they construct their history. In this sense, the examination of folklore within a Gothic narrative complies with the idea of the folkloresque – a concept introduced by Michael Dylan Foster and Jeffrey Tolbert to acknowledge popular culture’s perception and performance of folklore. Foster writes: “a folkloresque product is rarely based on any single vernacular item or tradition; usually it has been consciously cobbled together from a range of folkloric elements, often mixed with newly created elements, to appear as if it emerged organically from a specific source” (Foster 2016, 5). Folkloresque texts are produced in the “style” of folklore and are connected to folkloric sources and processes of folklore creation and transmission.

Folklore itself is a rather complex category lacking a concise definition, as it has often been approached from the vantage point of different disciplines. As Barre Toelken observes: “The historian may see in folklore the common person’s version of a sequence of grand events already charted; the anthropologist sees the oral expression of social systems, cultural meaning, and sacred relationships; the literary scholar looks for genres of oral literature, the psychologist for universal imprints, the art historian for primitive art, the linguist for folk speech and worldview, and so on (1996, 1). Folklore is a repository of oral and written texts, but also diverse beliefs and practices – it is not only a collection of antiquated lore but also a lived experience. This experiential aspect of folklore is echoed in what Lorna Piatti-Farnell and Maria Beville call “living Gothic” – a formulation of Gothic arising from “our engagements with the living past, within the experiential contexts of lived practice, and the legacies that it leaves to the living narratives of folklore and tradition” (Piatti-Farnell and Beville 2014, 2).

While European Gothic is often placed within a larger Romantic tradition that turned to folk and folklore as a gesture of resistance to the Enlightenment, seeking out the irrational, the fantastic, and the supernatural to protest against the regime of the rational mind, the same cannot be said about Asia, where cultural development took a different route. Representing tradition and locality, folk beliefs and practices may occasionally be constructed in nation-making discourses as opposed to progress and modernization, but in most Asian cultures, modernity and tradition go hand in hand. Rooted in local philosophical systems, Asian modernization is not necessarily compatible with Western rationalism. Where Christianity was distrustful of nature, relegating much folklore to superstition and witchcraft, many Asian religions see humans as one with the universe. In this world, humans and non-humans coexist side by side, and the “supernatural” is very much the natural, although it is still perceived as an anomaly. Animistic beliefs, supernaturalism, mediums, and shamanic practices – all still very much part of the Asian present – underpin the way in which folklore and Gothic texts are produced and consumed. Folklore is also intimately attached to the landscape, as it elucidates the relationship between humans and their environment. Asian folklore abounds with horrifying ecologies in haunted landscapes populated by people and spirits, ready to inspire locally produced Gothic texts.

*An excerpt from the introduction to the 2024 special issue of Manusya: Journal of Humanities on The Politics of Folklore in Asian Gothic, ed. Katarzyna Ancuta

Works Cited

Aguirre, Manuel. 2013. “Gothic Fiction and Folk-Narrative Structure: The Case of Mary Shelley’s Frankenstein.” Gothic Studies 15(2): 1–18. http://doi.org/10.7227/GS.15.2.1.

Aguirre, Manuel. 2019. “A Gothic-Folktale Interface.” Gothic Studies 21(2): 159–75.
http://doi.org/10.3366/gothic.2019.0020.

Beville, Maria. 2014. “Gothic Memory and the Contested Past: Framing Terror.” In The Gothic and the Everyday: Living Gothic, edited by Lorna Piatti-Farnell and Maria Beville, 52–68. Basingstoke: Palgrave Macmillan.

Cohen, Jeffrey Jerome. 1996. “Monster Culture (Seven Theses).” In Monster Theory: Reading Culture, edited by Jeffrey Jerome Cohen, 3–25. Minneapolis: University of Minnesota Press.

Foster, Michael Dylan. 2016. “Introduction: The Challenge of the Folkloresque.” In The Folkloresque: Reframing Folklore in a Popular Culture World, edited by Michael Dylan Foster and Jeffrey A. Tolbert, 3–33. Logan, UT: Utah State University Press.

Hart, Carina. 2020. “Gothic Folklore and Fairy Tale: Negative Nostalgia.” Gothic Studies 22 (1): 1–13. http://doi.org/10.3366/gothic.2020.0034.

Ng, Andrew Hock Soon. 2008. “Introduction: The Gothic Visage of Asian Narratives.” In Asian Gothic, edited by Andrew Hock Soon Ng, 1–15. Jefferson, NC & London: McFarland.

Piatti-Farnell, Lorna and Maria Beville. 2014. “Introduction: Living Gothic.” In The Gothic and the Everyday: Living Gothic, edited by Lorna Piatti-Farnell and Maria Beville, 1–12. Basingstoke: Palgrave Macmillan.

Toelken, Barre. 1996. The Dynamics of Folklore. Logan, UT: Utah State University Press.