The Curse of the Black Dahlia is a notorious unsolved murder case that occurred in Los Angeles, California in 1947. The case involves the brutal murder of 22-year-old Elizabeth Short, who became known as the "Black Dahlia" due to her dark hair and fondness for black clothing. On January 15, 1947, Short's body was found mutilated and bisected at the waist in an empty lot. The brutal nature of her murder, coupled with the media frenzy that ensued, quickly turned the Black Dahlia case into one of the most sensationalized crimes in American history. The case received extensive coverage in newspapers, leading to widespread speculation and theories about the identity of the killer. One aspect that added to the infamy of the case was the rumors of a curse associated with the Black Dahlia.
A similar critique can be made of Laura Miller’s chapter, ‘In A Yamamba’s Shrinebox’, which briefly touches on how the mythology manifested in the kogyaru or gyaru subculture and fashion trend of the 1990s. Young women who challenged mainstream beauty norms were nicknamed Yamamba for their appearance: they wore short skirts and bleached their hair, while their makeup consisted of bright eyeshadow and lipstick, with white paint around the eyes and mouth emphasising deep tans from tanning salons and creams. Thus, we learn that while Yamamba was used as an insult, the use of the word shows both how women rejected gender expectations by embracing alternative fashion and makeup trends, and also how they were rejected from society for this style, suffering abuse from men repulsed by their image.
Hisa states that what is important is where the energy comes from, not who the character is , and so, when we perform Yamamba, we don t think of it as performing woman The performer can t conceive of it that way. In the interview, the discussion hints towards broader commentary on gender fluidity, adding a new dimension to discourse around the Yamamba s gender.
One aspect that added to the infamy of the case was the rumors of a curse associated with the Black Dahlia. According to the legend, anyone who came into contact with Short's murder, either by investigating it or writing about it, would be plagued with misfortune. Several individuals involved in the case or its coverage allegedly experienced tragic or mysterious deaths, fueling the belief in the curse.
Witchcraft Across the World – Near and Middle East
Belief in magical practices was apparently widespread in the cultures of the ancient Middle East. Magical power to heal sickness and other acts of white witchcraft or sorcery are ascribed to gods, heroes and men in the extant literature of ancient Mesopotamia, Egypt and Canaan. There was also a fear of malevolent magic or sorcery, especially in Mesopotamia.
References to (and strong condemnations of) sorcery are frequent in the Hebrew Bible, and there is some evidence that these commandments were enforced under the Hebrew kings. However, verses such as “Thou shalt not suffer a witch to live” in Deuteronomy (18:11-12) and Exodus (22:18), which provided scriptural justification for the later Christian witch hunts in the early modern period, are based on the translations in the King James Bible, whereas the original Hebrew was closer to “sorcerer” or “one who uses magic to harm others” (the word “sorcery” tends to be used in the New Testament). Often, Biblical references to witches have more to do with mediums and necromancers applying certain techniques of Divination, like King Solomon and the so-called Witch of Endor employed by King Saul.
Kabbalah is a mystical school within Judaism, which provides a set of esoteric teachings meant to define the inner meaning of both the Tanakh (Hebrew Bible) and traditional Rabbinic literature. The Jewish Kabbalah, developed over several centuries and alleged to have been passed down through the Jewish fathers from Adam onwards, was a major influence on later Hermeticism and Qabalah. Traditional Judaism forbids the practice of magic mainly on the basis that it usually involves the worship of other gods. However, it also makes clear that witchcraft, while always forbidden to Jews, may be performed by Gentiles outside of the holy land (Israel).
Jewish Neopaganism” (or “Jewitchery” ) is a modern religious movement that seeks to create an earth-based religion for the Jewish people, mixing principles of Judaism, Neopaganism and the Kabbalah. Central to the Jewitch philosophy is “The Hebrew Goddess” (a 1967 book by Jewish historian and anthropologist Raphael Patai) and the concept of Shekhinah (a representation of the feminine attributes of the presence of God, based especially on readings of the Talmud).
Divination and sorcery in Islam encompass a wide range of practices, including black magic, warding off the evil eye, the production of amulets and other magical equipment, conjuring, casting lots, astrology and physiognomy. Such magic or sorcery is explicitly forbidden by Islam, and many Muslims believe that the devils taught sorcery to mankind. Students of the history of religion have linked several magical practises in Islam with pre-Islamic Turkish and East African customs, such as the Zar Ceremony.
The hamsa is a Middle Eastern symbol dating back to prehistoric times, which shows up in both Jewish and Muslim culture, and is designed to give protection against the evil eye (bad luck resulting from the attention or jealousy of others). It usually consists of a hand, often with fingers pointing downward and often appearing to have two thumbs, with an eye (generally blue in colour) in the middle. It is sometimes referred to as the “Hand of Fatima” in Muslim culture, or the “Hand of Miriam” in Jewish culture. The nazar (or “blue eye stone”) is a Turkish equivalent, used as an amulet to protect against the evil eye, and is typically composed of concentric circles, dark blue then light blue (or yellow) then white and then dark blue in the centre.
As recently as 2006, Fawza Falih Muhammad Ali, a citizen of Saudi Arabia, was condemned to death for practicing witchcraft, sentenced on the basis of one man’s testimony of allegedly causing him impotence. She later retracted her confession in court, claiming that it was extracted under duress and that she did not understand the document she was forced to fingerprint. For several years, human rights groups appealed against her execution, claiming that the accusation relied on a coerced confession and on the unreliable statements of witnesses who claimed she had “bewitched” them. Fawza Falih died in jail in 2010 after purportedly choking on food. In September 2011, a Sudanese man was publicly decapitated in the city of Medina in Saudi Arabia for crimes of witchcraft. In December 2011, another Saudi Arabian woman, Amina bint Abdulhalim Nassar, was beheaded for “witchcraft and sorcery”, despite the fact that such a crime is not defined in the country’s criminal code.
Through creative writing and scholarly analysis, Rebecca Copeland and Linda C. Ehrlich’s anthology examines mythologies around the Yamamba. Incorporating voices from Japan and the USA, the anthology shows how the Yamamba, ‘less constrained by the tradition, customs, and social norms expected for a woman’, reflects not just disgust and rejection of women who dismissed these expectations, but also shows how these women enacted agency in their rebellion of these norms. The Yamamba is thus located in old and new folktales, as well as in real-life manifestations such as in the gyaru subculture of the 1990s.
One of the earliest victims of the curse was a woman who claimed to have been Short's mother. Soon after making her claim, she committed suicide. In the years that followed, various individuals connected to the case met untimely deaths, including a newspaper reporter who died under suspicious circumstances and a homicide investigator who was killed while working on the case. These deaths, among others, only served to reinforce the belief in the curse. Despite numerous suspects and theories, the identity of Short's killer remains unknown to this day. Over the years, countless individuals have attempted to solve the case, but it remains one of the most enduring and perplexing mysteries in American criminal history. The Curse of the Black Dahlia continues to captivate the public's imagination, with books, movies, and documentaries dedicated to exploring the case. While the existence of a curse may be a matter of belief or superstition, there is no doubt that the murder of Elizabeth Short and the subsequent speculation surrounding her death have left an indelible mark on American culture. The Black Dahlia case serves as a haunting reminder of the dark and mysterious side of human nature, as well as the enduring fascination with unsolved crimes..
Reviews for "The Black Dahlia Curse: A Dark Stain on Hollywood's History"
1. John Doe - 2/5 - I was really disappointed with "Curse of the Black Dahlia". The story felt disjointed and uninteresting, and the acting was subpar. The dialogue seemed forced and unnatural, making it difficult to connect with the characters. The pacing was also off, with slow moments dragging on and action sequences feeling rushed and chaotic. Overall, I found the film to be underwhelming and lacking in substance.
2. Jane Smith - 1/5 - "Curse of the Black Dahlia" was a complete waste of time in my opinion. The plot was convoluted and poorly developed, leaving me confused and uninterested throughout the entire movie. The performances were also lackluster, with wooden acting and unconvincing portrayals of the characters. I was hoping for a thrilling and engaging mystery, but instead, I was left feeling bored and unfulfilled. I wouldn't recommend wasting your time on this film.
3. Mark Johnson - 2/5 - I had high hopes for "Curse of the Black Dahlia", but unfortunately, it fell short of my expectations. The story had potential, but it was executed in a confusing and messy way. The film failed to create a sense of suspense or intrigue, making it difficult to stay engaged. The acting was mediocre, with some performances feeling forced and unnatural. Overall, the film lacked the necessary elements to make it a compelling watch, and I ended up feeling disappointed.