Conversations on the Transformative Quality of Ritual Dress
‘Within the context of a public event, clothes help to endow the wearer with a greater sense of themselves. You find yourself behaving differently when wearing a costume and you are often less inhibited. The costume helps to give you a new persona to project yourself from. With a ritual, a simple black robe does the opposite and is often worn as a form of anonymity. I find elaborate robes project ego and when working in a ritual context the will needs to be focused on the job in hand.’
I love fashion generally – I’ve always loved it. On my Sabbath, I read InStyle sometimes. I mean, I read the Bible as well, but I do love a good InStyle. I follow ‘Project Runway’ and I love ‘What Not to Wear’ and all those sorts of things. I already had this teenage interest in fashion. Then I realised I would be given my work uniform, and my work uniform has a lot behind it – it carries a lot of weight when you walk into a room. That can either be a really good thing or it can be a really challenging thing.
In his 1946 Theses Against Occultism, Adorno addressed the swiftness with which occultism, when translated onto the political stage, could provide fertile ground for exploitation. Nowhere is this evidenced more theatrically than in the political intrigues of Haitian dictator François Duvalier, who from his election in 1957 to his death in 1971 harnessed and exploited the magical thinking of the Haitian people by dressing and acting like Baron Samedi, the voudou god of the dead. Duvalier used fashion to make implicit what he did not say explicitly: that he was a god, the god, of Haiti – and as such, was entitled not only to unmitigated power, but to absolution, loyalty, and even affection.