Brandon’s Halloween Costume

19 10 2013

Halloween - Creepy Vintage Masks CostumesI haven’t dressed up for Halloween in years. As a child I was a firefighter, a clown, a Reese’s Peanut Butter Cup, a mime, and a vampire, but nothing lately. Well, Halloween was originally a time for adults to party, not for children to go trick-or-treating (which tradition is only about eighty years old).

My vampire was kind of shitty. It was inspired by the version of Dracula starring Christopher Lee. I had thick, opaque, stark white skin, black circles round my eyes, red lips, and blood pouring down my chin, and I wore a white shirt with some cheap pendant, black slacks, and black Brandon Vampire XVIdress shoes. I made my own cape of black velvet on the outside and red polyester on the inside. And the collar was cut out of an old pizza box. Yes, I really did that.

At the drop of a hat, this year I decided to resurrect my vampire, but this time he will be less cheesy and more genuinely creepy. In fact, I’m not even sure he won’t be a she–with a very flat chest. This time, he will be a priest raised from the dead as a vampire–or a priestess raised from the dead as a vampire. I guess in the latter case she’d have to be a Wiccan high-priestess or something, since Catholics still don’t allow women to be priests. I know, even though it’s supposed to be creepy, isn’t my new goth vampire idea still kind of corny and stupid? I kind of like that though.

By genuinely creepy, I mean she will be realistically deathlike. No more big black raccoon eyes and blood-red lips–no, this bitch is gonna have red lines around her eyes surrounded by deep grey shadow, and grey-red lips which fade toward the lip edge rather Brandon Vampire IVthan go over the edge drag queen-style. She won’t have thick, stark white, drag queen-style pancake foundation, either, but a thin, translucent veil of white reminiscent of a corpse washed ashore on the beach in Blackpool in the dead of winter. She will have long black hair, but the wig I have is too glossy, so I think I’m going to rub some dirt in it. And then I am going to stick some twigs in it. She has to look like she has just climbed her way out of the grave, you know.

Naturally, she will have fangs. How can you have a vampire without fangs? Mine are those theatre-quality fangs with the thermoplastic granules that you melt in hot water, stick into the fangs–which you press upward into your canines–and mould around your molars. The result is highly realistic, natural-looking, bloodsucking feline jugular-rippers.

Brandon Vampire XIXBut she will have black nails. I want a little bit of Vampira’s influence in there somewhere. I bought black nail polish because at first I thought I would just paint my nails black, but I have such stubby and unglamourous fingernails that I ultimately elected to buy the cheap, long, black, plastic, fake fingernails at the costume shop.

And of course there is the costume itself. My vampire won’t look sexy, not even in the kitschy 1950s Vampira way–I find that a bit predictable and passé. I do like that look, but I just want to try something different, and, besides, I don’t have Maila Nurmi‘s voluptuous, wasp-waisted physique, so I have decided to don a priest’s cassock. The cassock actually looks rather like a High Victorian bustle Brandon Vampire VIIdress without the bustle, including a short, tight-fitting bodice, so I think it suitable for a priestess who has just risen from the dead. On top I will wear a black, hooded mantle to create the appearance of a solid, matte, black column of unwelcoming gloom.

The cassock itself is something else–it was custom-made for me by the Victorian-style fashion designer Kambriel of North Carolina. I simply selected the article I wanted in the material I wanted and sent her my measurements. She produced a perfect-fitting cassock for me and sent it to me in the post, complete with a personalised handwritten thank-you note. It was a bit pricey–around USD$300–but for the style, quality, and service, perhaps it wasn’t.

I can’t remember where I came across Kambriel’s Web site, and it may be too late now to order any of her items in time for Halloween, but she crafts the most sumptuously beautiful garments, for both women and men. Just visit her site in the link above and browse her catalogue to behold some of her creations. Oh, and the wig Brandon Vampire XIIII bought came with a face-veil! So I can cover my ashen face with an ethereal, spiderwebby black net to scare the children! Madam Death. She will Fuck. You. Up.

I’m sure I’ll tweak the outfit a little more before Halloween, but you get the basic idea. I know it doesn’t sound very creative, but I like to look at Halloween costumes the way I look at dance music remixes: I prefer a complimentary homage to the classic, original version over a completely irrelevant oddball. The difference lies in the nuance. Maybe next year I will don a creepy vintage mask–I do love those–but I love makeup, and reinventing the classic vampire with an unexpected twist is a show of creativity in itself, isn’t it?

Or maybe I’m a witch.

A vampire-witch?

A witch raised from the dead as a vampire!





The Divine Feminine: an Iron Age Stepford Wife?

22 03 2012

Maybe you are one of them–women, and even some men, who have secreted away from the church pew to summon the goddess in the sacred grove. The trend is growing, it seems. More people are searching for spiritual fulfillment by exploring the “feminine” side of spirituality which is central to so many pagan and New Age traditions, including Wicca, and generally absent from the supposedly more patriarchal male-god religions. But is this “divine feminine“, which forms one half of a duotheistic theology, really such a fair-minded and forward-thinking alternative to male-dominated mainstream religion? As we will see, it might actually reinforce the very patriarchy it seeks to dismantle, and the implications are ominous for women and men alike.

To show how the “divine feminine” movement backfires in its attempt to overturn patriarchy, we must first establish what the concept means. Generally speaking, the “divine feminine” embodies a triad of female archetypes: the Maid, the Mother, and the Crone. Each archetype correlates with a different stage in a woman’s life. The Maid represents the pure and innocent virgin, the mother, the nurturing life-giver and care-taker, and the crone, the wise old teacher–or, potentially, the wicked witch. She is every important aspect of womanhood, or so it would seem, and people pursue the pagan priesthood specifically to pay her homage. She functions as the polar opposite to the male god in a binary which consists of an aggressive, rational, dominant “male energy” and a passive, emotional, submissive “female energy”.We worship her because she complements a strong, disciplinarian masculinity with a weak, nurturing femininity that males supposedly lack.

But, in the stereotypical binary of the weak goddess and strong god, we already see the failure of the divine feminine to dismantle patriarchy. An example of this binary in Chinese philosophy would be the yin and yang, in which a negative, dark, feminine principle complements a positive, bright, masculine one. The divine feminine movement attempts to reclaim female authority from obscurity by extolling the meek, nurturing, yielding nature of the goddess and ignoring her strong, confident, assertive nature—but this is oxymoronic, because it suggests that women’s power lies in their powerlessness. How can women gain power and influence equal to that of men if they are essentially less powerful and influential than men? It just doesn’t make sense. So, with its schizophrenically passive-aggressive, powerful yet powerless goddess, the divine feminine simply gives patriarchy room to flourish.

Now, critics of this view will argue that the binary isn’t really that black and white. “Each man has a feminine side, and each woman, a masculine side”, they will assure you, glowing with pride in their observation. They will point out, for example, that in the yin and yang model, each side has a little bit of the other within it. This is true, but it is also true that the yin is still overwhelmingly dominant and “masculine”, and the yang, overwhelmingly passive and “feminine”, so it doesn’t achieve much to say “there’s a little bit of the other in each”. Besides, it’s a circular argument. Arguing that there is no pure masculinity or femininity, and that each man is a little feminine, and each woman, a little masculine, is a homunculus fallacy, because it still relies on the use of the discrete terms “masculine” and “feminine” to explain gender. Once again, we see how the divine feminine fails to completely liberate male and female from oppressive sex roles.

In addition to the yin and yang model, the fact that the goddess exists almost entirely in relation to males and childbearing presents a problem for the “divine feminine”. The most important role of the goddess is that of the fecund, life-giving, heterosexual mother. She is constantly associated with the earth, fertility, menstruation, pregnancy, and child-bearing. After all, only women can give birth, right? Yes, male fertility is also celebrated in the form of gods like Priapus and phallic cults, but this fertility forms only one aspect of the male god, who is also warrior, judge, poet, and leader, among many other things. The goddess, though, is overwhelmingly associated with nurturing, life-giving fertility, and her sexual relation with the god, as in the sovereignty goddess, an earth divinity whose purpose is to bequeath the land’s power to a man through sexual relations. She is the pure Maid who is sexually desirable to males, as in the Teutonic fertility goddess Ēostre (related to “Easter” and “oestrus”), the Mother who bears her husband’s children, as in Gaia, and the Crone who is useful for nothing more than giving advice and recalling how many miles she had to walk in the snow, and who sometimes represents death, sinister magic, and even cannibalism, as in the child-eating Slavic witch Baba Yaga or the Greek serpent-daemon Lamia. When the woman explores life beyond the hearth and nursery, her unbridled energy necessarily becomes an evil, a transgression against her husband, children, and community. But this isn’t exactly fair. What about girls, sterile women, post-menopausal women, hysterectomized women, lesbians, and women who simply choose not to have children, or even to marry? Most of us would still call these people female, and the vast majority of them are not evil child-eaters, so obviously the “divine feminine”, with its inordinate emphasis on female fertility, fails to represent the many different aspects of female virtue beyond that of childbirth and nursing. It is hard, then, to see a feminist ideal in this Triple Goddess.

The divine feminine is a well-meaning attempt to correct the historical repression of females in mainstream Western religion and spirituality, and in some ways it may have made inroads, but it still falls short of the goal: it presents an oxymoron in the powerlessly powerful goddess, it creates a contradiction by using the terms “masculine” and “feminine” to assure us that there is no pure masculine or feminine, and it describes a goddess whose identity exists almost wholly in relation to men and reproduction. This divinely powerful goddess begins to look like nothing more than an Iron Age Stepford wife. Of course there is nothing wrong with women being compassionate and nurturing, but there is something wrong with women being more compassionate and nurturing than men, especially if all of us are supposed to meet the same, ultimate standard of enlightenment. To reclaim female authority in religion and spirituality, then, we should be exploring the many other aspects of the divine feminine: the warrior, the judge, the poet, the leader, and the good witch. In fact, we should be expanding this to the scientist, the doctor, the politician, and the professor. After all, we no longer live in the Iron Age, and these roles meet the practical demands of the modern day. Simultaneously, we should be exploring the more yielding and nurturing side of the god. By performing this kind of self-scrutiny, we learn from each other and become truly whole human beings.