Many superheroes have a secret identity, and wear a costume or uniform to help conceal that identity. The costume usually has a logo or symbol as part of its design. Sometimes the costume/uniform incorporates special equipment, tools or technology. For example: Iron Man's armor suit, Captain America's vibranium shield, Spider-Man's web-shooters.
Jump up ^ Manning, Matthew K.; Gilbert, Laura, ed. (2012). "1960s". Spider-Man Chronicle Celebrating 50 Years of Web-Slinging. Dorling Kindersley. p. 24. ISBN 978-0756692360. While never reaching the popularity of previous [Stan] Lee and [Steve] Ditko collaborations, the Enforcers managed to give the wall-crawler a run for his money in their first appearance.
Gabriel : Gwen's son by Norman Osborn. Norman convinced Gabriel and his sister, Sarah, that Peter Parker was their father and had killed their mother. Although Sarah is persuaded otherwise, Gabriel continues to believe so and takes on the identity of the "Gray" Goblin. After a confrontation with Spider-Man, he crashed into the river on his glider and lost his memories. Sarah took him to their home in France to recover. After failing to convince Sarah to join him, he flies off on a different glider. Introduced in The Amazing Spider-Man #509.
A Captain Universe costume pack, such as the classic Captain Universe Spider-Man costume and a brand new ones for the three other playable Spider-Men (Noir, 2099 and Ultimate Symbiote) appeared in Spider-Man: Shattered Dimensions as downloadable content in PlayStation 3 and Xbox 360 for limited time until 2014's digital store removal, and a bonus exclusive to PC. The costume pack contain an exclusive charge attack to all Spider-Men, but weak against a certain bosses.
See also: Ethnic stereotypes in comics, African characters in comics, List of black superheroes, List of Asian superheroes, List of Latino superheroes, List of Native American superheroes, List of Jewish superheroes, List of Filipino superheroes, List of Middle Eastern superheroes, List of Russian superheroes, and List of Italian and Italian-American superheroes and villains
Costumes are popularly employed at sporting events, during which fans dress as their team's representative mascot to show their support. Businesses use mascot costumes to bring in people to their business either by placing their mascot in the street by their business or sending their mascot out to sporting events, festivals, national celebrations, fairs, and parades. Mascots appear at organizations wanting to raise awareness of their work. Children's Book authors create mascots from the main character to present at their book signings. Animal costumes that are visually very similar to mascot costumes are also popular among the members of the furry fandom, where the costumes are referred to as fursuits and match one's animal persona, or "fursona".
From at least the 16th century, the festival included mumming and guising, which 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. 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". F. Marian McNeill suggests the ancient pagan festival included people wearing masks or costumes to represent the spirits, and that faces were marked (or blackened) with ashes taken from the sacred bonfire. In parts of southern Ireland, 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 19th century Scotland, youths went house-to-house with masked, painted or blackened faces, often threatening to do mischief if they were not welcomed. In parts of Wales, men went about dressed as fearsome beings called gwrachod, while in some places, young people cross-dressed. Elsewhere in Europe, mumming and costumes were part of other yearly festivals. However, in the Celtic-speaking regions they were "particularly appropriate to a night upon which supernatural beings were said to be abroad and could be imitated or warded off by human wanderers". It has also been suggested that the wearing of Halloween costumes developed from the custom of souling, which was practised by Christians in parts of Western Europe from at least the 15th century. At Allhallowtide, groups of poor people would go door-to-door, collecting soul cakes – either as representatives of the dead, or in return for saying prayers for them. One 19th century English writer said it "used to consist of parties of children, dressed up in fantastic costume, who went round to the farm houses and cottages, signing a song, and begging for cakes (spoken of as "Soal-cakes"), apples, money, or anything that the goodwives would give them". The soulers typically asked for "mercy on all Christian souls for a soul cake". The practice was mentioned by Shakespeare his play The Two Gentlemen of Verona (1593). Christian minister Prince Sorie Conteh wrote on the wearing of costumes: "It was traditionally believed that the souls of the departed wandered the earth until All Saints' Day, and All Hallows' Eve provided one last chance for the dead to gain vengeance on their enemies before moving to the next world. In order to avoid being recognised by any soul that might be seeking such vengeance, people would don masks or costumes to disguise their identities". In the Middle Ages, statues and relics of martyred saints were paraded through the streets at Allhallowtide. Some churches who could not afford these things had people dress as saints instead. Some believers continue the practice of dressing as saints, biblical figures, and reformers in Halloween celebrations today. Many Christians in continental Europe, especially in France, believed that on Halloween "the dead of the churchyards rose for one wild, hideous carnival," known as the danse macabre, which has often been depicted in church decoration. An article published by Christianity Today claimed the danse macabre was enacted at village pageants and at court masques, with people "dressing up as corpses from various strata of society", and suggested this was the origin of Halloween costume parties.