A showcase of Phyllis Galembo's extraordinary photographs of the costume, ritual and traditions of masquerade Mexico Phyllis Galembo has travelled all over the globe to sites of ritual masquerade. In Africa, the Caribbean, and now Mexico, she captures cultural performances with a subterranean political edge. Using a direct, unaffected portrait style, Galembo captures her subjects informally posed but often strikingly attired in traditional or ritualistic dress. Attuned to a moment's collision of past, present and future, Galembo finds the timeless elegance and dignity of her subjects. Masking is a complex, mysterious, and profound tradition in which the participants transcend the physical world and enter the spiritual realm. In her vibrant images, Galembo exposes an ornate code of political, artistic, theatrical, social and religious symbolism and commentary. Galembo highlights the creativity of the individuals morphing into a fantastical representation of themselves, having cobbled together materials gathered from the immediate environment to idealize their vision of mythical figures. While still pronounced in their personal identity, the subject's intentions are rooted in the larger dynamics of religious, political and cultural affiliation. Establishing these connections is a hallmark of Galembo's work.

A Whimsical array of ghosts and goblins, spooks and skeletons, animals and nursery-room characters parade through this unparalleled collection of more than one hundred years of American Halloween costumes and masquerade. Photographer Phyllis Galembo approaches her subjects with the delight and wonder of one who has discovered an entire cast of characters backstage in an abandoned theater. Through her lens, the costumes rise from the dead to once again dance, play, and amuse. Ranging from handmade to store-bought, satin to polyester, the masks, wigs, and costumes, whether recognizable figures or obscure, pique our childhood memories. In her celebration of Halloween revelry, Galembo never settles for the ordinary; instead she creates evocative scenes of dressed-to-scare young trick-or-treaters "modeling" their disguises and of undead spirits haunting their surroundings. The costumes, which span over a century, take on magical qualities through fanciful sets and specialized lighting effects. Accompanying the costumes is a history of this always-popular holiday and essays discussing Galembo's inspirations and techniques. Through her art, Galembo allows us to act out our youthful fantasies of transformation -- to become, or at least observe, what we most want to be: free of inhibitions, of fixed notions of identity. Her images make us laugh and dream and maybe even believe in ghosts. Book jacket.

Now Back in Print!Eighty-plus brilliant color photographs are accompanied by captions and essays from experts of Voodoo, or VODOU, the dazzlingly symbolic spiritual tradition. Photographer Phyllis Galembo shows us the human and divine faces and voices of real Haitian Vodou in a beautiful, personal, and intimate document of a fascinating and deeply misunderstood religion.Reissued with a new cover to coincide with the author's one-person show at the Albany Institute of History and Art in New York.A groundbreaking collection that was before its time. As alternative religions such as Wicca gain in popularity, less understood traditions such as vodou are garnering more attention. Captions and essays from experts in the field accompany brilliant photographs documenting the vodou religious practice.

In the Mexican states of Puebla and Veracruz, old masked dances have survived in isolated mountain regions. These dances include wonderful masks of humans and animals, masks with beautiful, comic, or wicked faces. Created by Indigenous master carvers, mascareros, these masks and puppets appear during religious fiestas. Over 700 vivid color photos reveal these masks and puppets in all their glory. The thoroughly researched text answers the questions about who made these beautiful works of art, who these dance characters are, and the nature of the religion they represent. The Spanish conquerors strove to convert the Indian inhabitants of Mexico to Christianity. However, these converts secretly retained important deities from earlier times to accompany Christian elements, creating a poetic blend of beliefs. Given that these indigenous peoples have suffered many injustices, the masks, puppets, and dance dramas reflect many unresolved societal tensions along with veiled wishes for divine justice.

The first section of this book contains rare photographs of traditional priests and priestesses and the shrine objects they use. Both the essay by Rosen, an ordained Olokun priestess, and Galembo's powerful photographs illuminate some of West Africa's elaborate cultural and religious traditions. The second section explores the Brazilian form of ancient African spiritual religion brought to the New World during the Atlantic slave trade of the sixteenth century. This book breaks new ground in the study of African diaspora while it provides powerful photographs that are, above all, a celebration of the senses.

Written by one of the foremost scholars of African art and featuring 129 color images, Postcolonial Modernism chronicles the emergence of artistic modernism in Nigeria in the heady years surrounding political independence in 1960, before the outbreak of civil war in 1967. Chika Okeke-Agulu traces the artistic, intellectual, and critical networks in several Nigerian cities. Zaria is particularly important, because it was there, at the Nigerian College of Arts, Science and Technology, that a group of students formed the Art Society and inaugurated postcolonial modernism in Nigeria. As Okeke-Agulu explains, their works show both a deep connection with local artistic traditions and the stylistic sophistication that we have come to associate with twentieth-century modernist practices. He explores how these young Nigerian artists were inspired by the rhetoric and ideologies of decolonization and nationalism in the early- and mid-twentieth century and, later, by advocates of negritude and pan-Africanism. They translated the experiences of decolonization into a distinctive "postcolonial modernism" that has continued to inform the work of major Nigerian artists.