Peace Be Unto Those Who Follow Right Guidance.
Vampires are becoming increasingly visible in mainstream/popular [=White Supremacist(Racist)] culture, particularly among members of the younger demographic. This is significant because the vampire is increasingly being recast as a tragic/romantic figure: Consider, for example, the portrayal of Dracula in the 1992 film adaptation starring Gary Oldman in the title role, and the vampire, Edward Cullen, one of the central characters in the Twilight Saga novels. (At the time of writing, the Wikipedia entry on “Vampires in film and television” contains links to 194 pages out of a total of 288.)
From a counter-Racist perspective, it should be observed that, while there have been sporadic attempts to present non-white – more specifically, black – images of the vampire in ‘Western’ (sic) culture, for example, in films such as Vampire in Brooklyn and the Blade series, the vampire remains a quintessentially white figure. This should not be surpising once the historical inspiration for the most famous of fictitious vampires, the aforementioned Dracula, is considered: Vlad, The Impaler.
Interested readers should consult the Wikipedia entry on “Vlad III the Impaler” for a historical background. There is also a short documentary on YouTube which is worth watching. It is in three parts and can be accessed from the following links:
Ray Winbush has written an interesting piece entitled “Dracula and Racism: Some Reflections on the Contemporary Fascination with Vampires” on his blog, Reparations for Enslavement and the Blackside of Things.
Listeners (as opposed to readers) might also want to check out “Empire (Darth Bush Mix)” by non-white attempted Muslim rapper, Osama in London, for some interesting attempted Muslim counter-Racist connections between The Crusades, vampires, Vlad the Impaler and the so-called “War on Terror”.
But let’s get back to the historical figure who inspired this piece – Vlad, The Impaler.
About six years ago, I came across an interesting group on MSN called Multiversity which, unfortunately, now appears to be defunct. Essentially, it was an online collective established by non-white people and a few white people which aimed at promoting ‘Third-World’ perspectives on education and activism. I managed to download a number of articles from the Multiversity site, including one entitled “Images of Muslims in Western Civilization” which was compiled by white muslim, Yusuf Progler.*
In this article, the following extract from a book entitled Dracula, Prince of Many Faces: His Life and Times (1989) by Radu R. Florescu and Raymond T. McNally appeared:
These detained Turkish envoys may have been the victims of the famous nailing of the turbans to the heads of the Turks, which is described in the German, Russian and Romanian narratives… From a psychological point of view, knowing the impressionable Turkish mentality, Dracula’s [=Vlad III, the Impaler’s] deliberate use of terror on the Danube to frighten the Turks had in essence been successful… his immediate aim was to revive the idea of a crusade… Another tactic used by Dracula in wearing down his enemies was “scorched earth,” creating a vast desert in the path of the invading army. As Dracula’s army withdrew northward, abandoning territory to the Turks, they depopulated the area, burned down their villages, and set fire to the cities, which were reduced to ghost towns… Dracula ordered the crops systematically burned, poisoned all the wells, and destroyed the cattle and all other domestic animals that could not be herded away… Stragglers who remained behind the main body of the Turkish force were invraiably cut off, killed and most likely impaled. One most insidious technique, almost unheard of in that period, was what could truly be termed a fifteenth century form of “germ” warfare. Dracula would encourage all those affected by lethal diseases, such as leprosy, tuberculosis, syphilis, and particularly the bubonic plague (which ultimately made its presence felt in the ranks of the Turkish army) to dress in Turkish fashion and intermingle with the soldiers. Should they perchance survive their illness, and be successful in contaminating any Turk who might die as a result of his catching the disease in question, it was sufficient to bring the dead man’s turban back to Dracula’s camp, and the infected Wallachian would be richly rewarded. In that same vein, Dracula set free hardened criminals, who were encouraged to kill Turkish stragglers… as the advance guard of the Turkish army reached a site 27 leagues north of a city (a distance of roughly 60 miles), they reported a most gruesome sight, perhaps the most infamous of all Dracula’s “horror scenes,” the so-called forest of the impaled. Strung along a mile or so in picket-fence fashion in a huge semi-circle, thousands of stakes of various heights held the remaining carcasses of some 20,000 Turkish captives; their bodies were in a state of complete decomposition, due to the heat of the summer and the ravages of ravens and other Carpathian birds of prey, many which had made their nests within the skulls and skeletal remains of the victims. Barely recognisable because of the higher stakes used in deference to their position were the remains of the Greek Caravolinos and Hamza Pasha, who had been impaled months before… Dracula had deliberately stage-managed this sinister spectacle as part of his terror tactics. (Pp. 131, 137, 143-144, 147-148)
Scorched earth? Germ warfare? Terror [=shock and awe]?
Business as usual within the area of activity called WAR in the globally operating system of Racism (White Supremacy).
* Progler teaches and writes about cultural history, education, and political ecology. He was co-creator of the MultiWorld Network and managed the Multiversity Group which aimed “to question how people in the Third World have unthinkingly continued to follow – long after the imperial powers were expelled – knowledge systems imposed upon them by the West.” Progler is also editor of the Radical Essentials Pamphlet Series, which aims to introduce young learners to maverick works of constructive socio-cultural criticism from a variety of perspectives. (Interested readers might want to check out his essay, “The Utility of Islamic Imagery in the West” which appeared in the journal Al-Tawhid Vol XIV No. 4.)