I suppose we could agree that there is a difference between fantasizing about an individual character vs. appropriating a culture, wholesale, the latter of which could be seen as (tacky)(offensive)(jejeune)(hurtful), take your pick. But, then, I wonder what is the statute of limitations on dreaming of dressing as Tiana the Frog Princess if you aren’t a black girl from New Orleans? Is it okay if you are eight, but not 18? I don’t know the answer to these questions; they seem unanswerable. Or at the least, they put us on slippery terrain that I, for one, prefer not to cross.
I thought of something else that has to be considered in the rise of the superhero. As Joe Crawford notes, superhero comics and science fiction hit the mainstream together, sharing creators, distributers, and reading publics. Both deal with science and technology and their effects in society — in a characteristically (for the ’30s) optimistic manner. A man will come from a faraway planet and act as the world’s protector; another will use his wealth and brilliance to develop tools that will be used to fight crime in the streets. No problem — even those caused by science and technology — can not be solved by the application of science and technology. By the ’50s, with the advent of nuclear technology and the revelations of the Holocaust, this optimism is somewhat tempered — the new crop of superheros that emerged in the decades after WWII (Hulk, X-Men, Spiderman) were hunted, persecuted, plagued by superpowers they did not want, which they carried as a burden (and of course the resurgence of Batman and Superman put them into a similar mold).
Eddie J. Smith, in his book Halloween, Hallowed is Thy Name, offers a religious perspective to the wearing of costumes on All Hallows' Eve, suggesting that by dressing up as creatures "who at one time caused us to fear and tremble", people are able to poke fun at Satan "whose kingdom has been plundered by our Saviour". Images of skeletons and the dead are traditional decorations used as memento mori.
^ Jump up to: a b c Manning, Matthew K.; Gilbert, Laura, ed. (2012). "1970s". Spider-Man Chronicle Celebrating 50 Years of Web-Slinging. Dorling Kindersley. p. 59. ISBN 978-0756692360. In the first issue of The Amazing Spider-Man to be written by someone other than Stan Lee...Thomas also managed to introduce a major new player to Spidey's life - the scientifically created vampire known as Morbius.
When they finally reach the base, Chameleon reveals himself as being disguised as Ezekiel the entire time. Spider-man then gets ambushed and killed by the Kravinoff's. With Kraven finally back from the dead, he shows his anger at Sasha by confirming that the blood was not that of the real Spider-Man but of his clone Kaine. When Peter awakens, he finds Kaine's body in a coffin with a note reading "Hunt me" and his black costume lying beside the coffin. Spider-Man begins to hunt the Kravinoff's one by one, first taking out Chameleon and nearly killing Vladimir with a giant tombstone before dodging a point-blank shot from Alyosha's rifle. Spider-man than appears on the roof of the mansion and attacks Sasha, leaving the mark of Kaine on her face (using his finger's abilities to rip the skin off of her face) in revenge for the death of his clone and "brother". Spider-Man and Kraven then proceed to engage into battle and the fight proves to be completely one-sided as Peter goes all out with the intentions of killing Kraven for the murders of his friends. As he is about to deliver the killing blow to Kraven with his own spear, Arachne (As the new Madame Web) appears and shows Spider-man a grim future that would follow if he decided to murder Kraven. Spider-Man lets Kraven live and tells him that it's his second and last chance to live.
From at least the 16th century, the festival included mumming and guising in Ireland, Scotland, the Isle of Man and Wales. This involved people going house-to-house in costume (or in disguise), usually reciting verses or songs in exchange for food. It may have originally been a tradition whereby people impersonated the Aos Sí, or the souls of the dead, and received offerings on their behalf, similar to the custom of souling (see below). Impersonating these beings, or wearing a disguise, was also believed to protect oneself from them. It is suggested that the mummers and guisers "personify the old spirits of the winter, who demanded reward in exchange for good fortune". In parts of southern Ireland, the guisers included a hobby horse. A man dressed as a Láir Bhán (white mare) led youths house-to-house reciting verses—some of which had pagan overtones—in exchange for food. If the household donated food it could expect good fortune from the 'Muck Olla'; not doing so would bring misfortune. In Scotland, youths went house-to-house with masked, painted or blackened faces, often threatening to do mischief if they were not welcomed. F. Marian McNeill suggests the ancient festival included people in costume representing the spirits, and that faces were marked (or blackened) with ashes taken from the sacred bonfire. In parts of Wales, men went about dressed as fearsome beings called gwrachod. In the late 19th and early 20th century, young people in Glamorgan and Orkney cross-dressed.
Jump up ^ Döring, Dr. Volkskundler Alois (2011). "Süßes, Saures – olle Kamellen? Ist Halloween schon wieder out?" (in German). Westdeutscher Rundfunk. Archived from the original on 2011-06-14. Retrieved 12 November 2015. Dr. Alois Döring ist wissenschaftlicher Referent für Volkskunde beim LVR-Institut für Landeskunde und Regionalgeschichte Bonn. Er schrieb zahlreiche Bücher über Bräuche im Rheinland, darunter das Nachschlagewerk "Rheinische Bräuche durch das Jahr". Darin widerspricht Döring der These, Halloween sei ursprünglich ein keltisch-heidnisches Totenfest. Vielmehr stamme Halloween von den britischen Inseln, der Begriff leite sich ab von "All Hallows eve", Abend vor Allerheiligen. Irische Einwanderer hätten das Fest nach Amerika gebracht, so Döring, von wo aus es als "amerikanischer" Brauch nach Europa zurückkehrte.
The Marvel Comics teams of the early 1960s typically included at least one (and often the only) female member, much like DC's flagship superhero team the Justice League of America (whose initial roster included Wonder Woman as the token female); examples include the Fantastic Four's Invisible Girl, the X-Men's Jean Grey (originally known as Marvel Girl), the Avengers' Wasp, and the Brotherhood of Mutants' Scarlet Witch (who later joined the Avengers).
Is your child already the coolest kid you know? Our Zombie Sk8r Child's Costume is the epitome of cool! He or she will be pulling sick skate tricks, scaring people and taking names! Who would have thought that of all things possible, Zombies would make the cut as the “it” thing of the century? Not us! But hey, it happened so we should embrace it and what better way than letting your little guy or girl dress up as a grungy little sk8r zombie child!
Jump up ^ Kaplan, Arie (2008). From Krakow to Krypton: Jews and Comic Books. The Jewish Publication Society. p. 120. ISBN 978-0827608436. In Uncanny X-Men #129 cover-dated Jan. 1979 and on sale in late 1978, writer Chris Claremont and the artist John Byrne created Katherine "Kitty" Pryde, aka Shadowcat, a young Jewish girl who possess the mutant ability to walk through walls.
Students hailed Spider-Man as a hero for his elevator rescue after he returned to New York City. He learned from Karen that the suit was recording all of his activity, so he reviewed a log of the day of Brice and Schultz's arms sale; he decided to confront the customer, Aaron Davis. At Karen's suggestion, he activated the Enhanced Interrogation Protocol, which made his voice sound deeper and more menacing.
 Researchers conducted a survey for the National Retail Federation in the United States and found that 53.3 percent of consumers planned to buy a costume for Halloween 2005, spending $38.11 on average (up $10 from the year before). They were also expected to spend $4.96 billion in 2006, up significantly from just $3.3 billion the previous year. The troubled economy has caused many Americans to cut back on Halloween spending. In 2009, the National Retail Federation anticipated that American households would decrease Halloween spending by as much as 15% to $56.31. In 2013, Americans spent an estimated $6.9 billion to celebrate Halloween, including a predicted $2.6 billion on costumes (with more spent on adult costumes than for children's costumes) and $330 million on pet costumes. In 2017 it was estimated that Americans would spend $9.1 billion on Halloween merchandise with $3.4 billion of that being on spend on Halloween costumes.