Ossian Brown is an English artist and musician whose book “Haunted Air” gives us a rare glimpse at the vintage celebration of Halloween in America, c. 1875-1955. Anonymous photographs collected from family albums depict the traditional macabre costumes from ages past.
“I find their haunting melancholy completely absorbing; all of these photographs <…> now torn out, disembodied and forgotten <…> they’ve now become fully and utterly the masks and phantoms they dragged up as, all those years ago.”
Compared to today’s flashy, pop-culture inspired Halloween costumes, these get ups of are capable of giving viewer the chills. Black and white photographs feature children and adults dressed with strange DIY masks and robes. Popular motifs contain disguising as devils, witches or animals.
According to Brown, he was fascinated by the wild imagination of these people who at the time were living in great poverty but still managed to create “these incredible and phantasmagorical apparitions”. From whatever inanimate objects, they would construct truly haunting costumes and kept with the essence of tradition which is overlooked nowadays.
To give the book even more mystery, the foreword was written by David Lynch. A short excerpt presented here:
“All the clocks had stopped. A void out of time. And here they are – looking out and holding themselves still – holding still at that point where two worlds join – the familiar – ant the other.”
The photographer Paul Koudounaris has made a name for himself by photographing the mysterious dead: mummies, skeletons, ossuaries.The enchanting subject of his recent project Heavenly Bodies are the never-before photographed relics of Europe’s Catholic churches, said to be the bones of Christian martyrs. At their discovery in 1578, these remains were taken from underground tombs and enthroned as objects of worship in place of earlier saintly relics ravaged by the Protestant Reformation.
The opulent adornments that surround the remains (i.e. wigs, gemstones, gold lace) reflect the decadence of the late Middle Ages, when churches ornamentation became more elaborate and extravagant. Dressed like royals, these saints suggest an afterlife filled with heavenly pleasures. Against rich, dark fabrics, the precious metals shine brilliantly; within a tight frame, Koudounaris shoots from below, simultaneously capturing the splendor up-close and elevating the sacred remains to a slightly higher plane.
Although he exalts his subjects in this way, Koudounaris’s images remain touchingly human; while some images capture gigantic, enthroned figures with the utmost deference, others focus on small, humble details. A gap where a tooth once sat or a clenched skeletal hand serves as a poignant memento mori, reminding viewers of the human deaths that happened long ago. The mysterious remains, of whom no one knows the full story, are seen ambiguously, both as a suggestion of an enraptured afterlife and a morbid recognition of mortality and decay. Take a look at the mesmerizing images below. Heavenly Bodies is available in print here. (via Colossal and Hyperallergic) Read More >
As we wave goodbye to Halloween, let’s take a minute to mediate on the innately striking work of Diane Arbus and her unbiased approach to documenting not just the spookier side of humanity, but even more so, the masks or costumes we present to the world as a species, as human beings, as ourselves . . . year-round.
Now, when I use the word “unbiased” here I am not suggesting Arbus’s eye is roaming and invisible. Quite the contrary. Her eye is always distinctly there: focused, from one frame to the next. This “unbiased” quality has more to do with her indiscriminate examination of each subject in the same oddly intimate and unflinching way– regardless of class, age, gender, sexual preference, or race. In other words, a child with a toy hand grenade in the park looks equally as strange as the a woman lounging next to a toy poodle or a handful of residents dressed up on Halloween at a home for the mentally retarded. No one person, group, or act is more privileged. No one is all the more beautiful. We are all playing dress-up as far as identity and image is concerned.
By seeking out each individual’s innate desire to present him or herself and critically or creatively twisting that into her own perception of costume in each person’s presentation, Arbus became not just a photographer, but an alchemist, shifting our ideas of self, reality, and personal intention. Whether you are a part of celebrity culture or a more marginalized society spread out along the fringe, Arbus’s certain way of looking did not glorify one way of living over the other.
None of the people photographed for Klaus Pichler‘s newest series, “Just the Two of Us” are dressed in Halloween costumes. For this project, Pichler documents Austrians involved with various types of costume play (cosplay) at home in full costume. By capturing these costumers in their domestic spheres, Pichler allows his subjects the comfort of home, but for objective viewers of the work, the subjects could feel a bit out of place.
“Normally, all the costumes and traditions, they have one thing in common: there is some kind of public use of these costumes,” Pichler explains. Some of his subjects are enthusiastic participants of the Carnival season, which is called Fasching in Austria, while others are part of a LARP – live action role play – community. Pichler even captures portraits of the Krampus and the Perchten – traditional Austrian figures associated with Christmas and Wintertime who are often conflated.
“Who hasn’t had the desire just to be someone else for awhile? Dressing up is a way of creating an alter ego and a second skin which one’s behaviour can be adjusted to. Regardless of the motivating factors which cause somebody to acquire a costume, the main principle remains the same: the civilian steps behind the mask and turns into somebody else…’Just the Two of Us’ deals with both: the costumes and the people behind them.”