It is claimed that in the Middle Ages, churches that were too poor to display the relics of martyred saints at Allhallowtide let parishioners dress up as saints instead. Some Christians continue to observe this custom at Halloween today. Lesley Bannatyne believes this could have been a Christianization of an earlier pagan custom. While souling, Christians would carry with them "lanterns made of hollowed-out turnips". It has been suggested that the carved jack-o'-lantern, a popular symbol of Halloween, originally represented the souls of the dead. On Halloween, in medieval Europe, fires served a dual purpose, being lit to guide returning souls to the homes of their families, as well as to deflect demons from haunting sincere Christian folk. Households in Austria, England and Ireland often had "candles burning in every room to guide the souls back to visit their earthly homes". These were known as "soul lights". Many Christians in mainland Europe, especially in France, believed "that once a year, on Hallowe'en, the dead of the churchyards rose for one wild, hideous carnival" known as the danse macabre, which has often been depicted in church decoration. Christopher Allmand and Rosamond McKitterick write in The New Cambridge Medieval History that "Christians were moved by the sight of the Infant Jesus playing on his mother's knee; their hearts were touched by the Pietà; and patron saints reassured them by their presence. But, all the while, the danse macabre urged them not to forget the end of all earthly things." This danse macabre was enacted at village pageants and at court masques, with people "dressing up as corpses from various strata of society", and may have been the origin of modern-day Halloween costume parties.
Sheikh Idris Palmer, author of A Brief Illustrated Guide to Understanding Islam, has argued that Muslims should not participate in Halloween, stating that "participation in Halloween is worse than participation in Christmas, Easter, ... it is more sinful than congratulating the Christians for their prostration to the crucifix". Javed Memon, a Muslim writer, has disagreed, saying that his "daughter dressing up like a British telephone booth will not destroy her faith as a Muslim".
Possessing mental command over power tools, Toolshed is an extremely handy member of Freedom Pals. To the kids at school he is Stan Marsh but when darkness falls, Toolshed rushes into battle armed with contents of his dad’s workbench. The accident that give him the ability to control tools has sadly rendered his father an idiot, but he hopes one day to save him.
I wonder, and I am not trying to be provocative: Is there no room anymore for a child or young person to be a little bit obnoxious... a little bit inappropriate or provocative or, yes, offensive? American universities were once a safe space not only for maturation but also for a certain regressive, or even transgressive, experience; increasingly, it seems, they have become places of censure and prohibition. And the censure and prohibition come from above, not from yourselves! Are we all okay with this transfer of power? Have we lost faith in young people's capacity—in your capacity to exercise selfcensure, through social norming, and also in your capacity to ignore or reject things that trouble you?
Born to Richard and Mary Parker in Queens, New York, Peter Parker lost his parents at a very young age when their plane went down overseas while they were on a mission as government spies. He was raised by his aunt and uncle (May and Ben Parker) who, along with his teachers at Midtown High School, thought he had a bright future due to his affinity for science. However, Peter struggled with bullies and being teased for his introverted nature (sometimes referring to him as a "professional wallflower") and interest in science that pegged him as a teacher's pet.
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.