Hairstyles Revival in time

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Le acconciature al pari degli indumenti seguono delle tendenze ben precise spesso in linea con un mood che riporta in auge fogge del passato. Ecco alcuni hairstyle che ho studiato e che sono frutto di rielaborazioni di mode più vecchie.

Hairstyles like garments follow trends often in line with a mood that makes comeback styles of the past. Here are some hairstyles that I have studied that are the result of reworkings of older fashions. Follow me for more.

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Haistyle: 1855 vs 1955

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Louise Brooks in 20s – Cher in 1972 by Richard Avedon

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Tricia Helfer for Yves Saint Laurent in 1996 vs Betty Grable in 40s

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Pageboy from 70s to now with Alice Kastrup. Ph credit Filippo Del Vita for Creem Magazine

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Rolled Hair in 70s and Guido Palau from “Hair” 2014

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1940s waves and make-up from Hedy Lamarr to contemporary Katy Perry

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Supermodel Eve Salvail in glorious 1994 vs Dior men 2018

The #bighair of #PriscillaPresley in 1968 are now on #Valentino runway

The #bighair of #PriscillaPresley in 1968 are in 2018 on #Valentino runway

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Annunci

Divas of Fascist Cinema

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Il volto scolpito nel marmo, uno sguardo insieme sensuale e spietato che allude all’erotismo più feroce di quei giorni bui. Le labbra violacee evidenziano un sorriso amaro, sprezzante, fiero del proprio sublime incanto. Sono le dive del cinema fascista, in un’Italia umiliata dalla guerra regnano sulle superfici dell’illusione per regalare un sogno a chi di illusione perisce.

The face sculpted in marble, a sensual and ruthless glance that alludes to the most ferocious eroticism of those dark days. The violet lips show a bitter, contemptuous smile, proud of its own sublime charm. They are the divas of Fascist cinema, in an Italy humiliated by war thay all reigns on the surfaces of illusion to give a dream to those who are diyng by illusion.

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Alida Valli – From a Fresh Look to a Dark Lady – Venturini

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Alida Valli. Ghergo

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Luisa Ferida

Leda Gloria

Seductive Leda Gloria – Ghergo

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Leda Gloria – Venturini

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Elisa Cegani – Ph unknown

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Elisa Cegani from in “LA CORONA DI FERRO” di Alessandro Blasetti, 1941. Winner of Coppa Mussolini award

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Clara Calami: the first italian “Dark Lady” actress

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Clara Calamai. I think she worn Ferragamo platform shoes. Could be now

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Elsa De Giorgi – Peek-a-Boo hairstyle. Ph Venturini

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A perfect face. Elsa De Giorgi

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Amazing Beauty: Doris Duranti, the most loved by dictators

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Doris Duranti, the fascist actress, by Elio Luxardo

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Isa Mirande: the platinum italian Dietrich

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Isa Miranda, who arrived in Hollywood, was greeted with clamor by the public and by Paramount

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Spirit Photography – Fotografia spiritica tra ‘800 e ‘900

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È la fine del XIX secolo, il mondo pare cambiare troppo vorticosamente. Il metallo svetta dal cemento delle metropoli e promette di toccare il cielo. Nuove generazioni si scontrano con quelle vecchie, i cabaret sono affollati da “cocotte”, i bar da artisti che annegano nell’assenzio insieme alle prostitute. La domenica si indossa l’abito buono, chi può permetterselo sfoggia quello bianco. Cambia il modo di ricordare, la fotografia sostituisce le tele dei pittori, e ci descrive di quella strana moda che imperversò durante l’epoca vittoriana giungendo ai primi decenni del nuovo secolo: lo spiritismo. Dalla Russia degli Zar a  Villa Santa Barbara di Cefalù personaggi carismatici, mistici, visionari muovono folle di adepti assetati di conoscere i segreti della vita e della morte. Il clima di trasformazione sociale, i nuovi mostruosi mondi generati dal capitalismo, generano ansia, terrore, malattia. Tubercolosi e sifilide sono solo due tra i tanti virus che decimano impietosi uomini e donne, i dagherrotipi cercano di fermare inutilmente quelle esistenze, ma sono solo fotografie. Allora ci si riunisce in casa, nel salotto, si chiudono le pesanti tende in broccato e intorno a un tavolo solitamente con tre gambe, le mani dei presenti si stringono in una catena, e il medium invoca una presenza. Di seguito una selezione di immagini d’epoca che testimonia la pratica dello spiritismo tra la fine del 1800 e l’inizio del 1900. Come tutte le tendenze, numerosi fiorirono i gabinetti fotografici esperti nel ritrarre quelle immagini che presero il nome di “fotografie spiritiche”.  Alcune tra queste sono frutto di un abile e antesignana pratica di fotoritocco, i cui effetti speciali hanno contribuito ad alimentare come vento sul fuoco le fiamme della speranza, il morbo della conoscenza, consumando le struggenti notti di quel tempo perduto.

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It’s the end of the Nineteenth century, the world seems to change too vortically. Metal stands out from the cemented streets of the metropolises and promises to touch the sky. New generations clash with old ones, cabarets are crowded with “cocottes”, bars by artists drowning in absinthe along with prostitutes. On Sundays people wear the “good dress”, a white one if wealthy. The way to remember changes, photography replaces the paintings, and describes that strange fashion that raged during the Victorian Age reaching the first decades of the new century: spiritualism. From Tsars’ Russia to Villa Santa Barbara in Cefalù, charismatic, mystical and visionary characters move crowds of adepts eager for knowing the secrets of life and death. The mood of general social transformation, the new monstrous worlds created by capitalism, generate anxiety, terror, disease. Tuberculosis and syphilis are just two of the many viruses that merciless decimate men and women, daguerreotypes try to uselessly stop those existences, but they are only photographs. Hence people meet at home, in the living room, they close the heavy brocade curtains and around a table with three legs the hands of those present are clutched in a chain, and the medium invokes the presence. Below you can find a selection of antique images proving the practice of spiritualism between the late 1800s and early 1900s. Like all the trends, there bloomed numerous photographic cabinets, specialized in portraying those images that took the name of “spiritual photographs”. Some of those images are the result of a skilled and precursor practice of photo editing, which special effects have helped to fuel the flames of hope, the morbidness of knowledge like the wind on the fire, consuming the poignant nights of that lost time.

 

Special Thanks for supporting translation SERENA BARTOLO

Luciano Lapadula

Spirit-Photography1

Victorian couple with ghost of daughter

Katie King fu il nome di uno tra i più famosi – presunti – fantasmi che sul finire dell’Ottocento presero forma grazie alla medium Florence Cook, fu così che gli spiritisti attribuirono lo stesso nome alla materializzazione spiritica di quegli anni.

Katie King was a popular ghost evocated by Florence Cook, and was already the name given by Spiritualists in the 1870s to what they believed to be a materialized spirit. The question of whether the spirit was real or a fraud was a notable public controversy of the mid-1870s.

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Katie King materialized, photograph of Sir William Crookes

Eusapia Palladino, nata nel 1854 a Minervino Murge, in provincia di Bari: Fu una tra le medium più conosciute e accreditate di tutti i tempi. L’iniziazione allo spiritismo avvenne quando, lavorando come cameriera presso una benestante famiglia, iniziò a prendere parte alle sedute  organizzate nella lussuosa dimora. Fu durante quelle sedute che si verificarono fenomeni mai accaduti prima, che furono attribuiti alla presenza della giovane. Nella sua carriera di occultista ebbe fama mondiale affascinando aristocratici e scienziati, tra i quali Cesare Lombroso e persino Pierre e Marie Curie.

Eusapia Palladino, born in 1854 in Minervino Murge, near Bari: she was one of the best known and accredited mediums of all time. The initiation into spiritism came when, working as a waitress with a rich family, she began to take part in the sessions inside the luxurious home. It was during those sessions that phenomena never happened before were ascribed to the presence of the young woman. In her career as an occultist she gained world fame by captivating aristocrats and scientists, including Cesare Lombroso and even Pierre and Marie Curie.

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Eusapia Palladino Hands. Collection Tony Oursler

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The well-know italian medium Eusapia Palladino during a spiritual seance

Seance with Eusapia Palladino at the home of Camille Flammario 1898

Eusapia Palladino at the home of Camille Flammarion, Rue Cassini. Full levitation of a table. 12 November 1898

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Victorian Spiritualism Movement Seance conducted by John Beattie in Bristol in England, 1872

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Ghost levitation

Amazing spirit photography by astonishing William Hope: english author, photographer, sailor, and body-builder

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William Hope

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William Hope

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William Hope

French medium Marthe Beraud aka Eva Carriere

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Materialização ectoplásmica eva carriere 1912

A young woman face appear from ectoplasm by Eva Carriére  – 1912

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1912: Eva Carriere has a spiritic light between her hands and a materialization on her head.

Richard Boursnell (1832 – 1909), medium e fotografo britannico esperto in immagini spiritiche. Suoi alcuni tra i più intensi scatti mai realizzati su questo tema.

Richard Boursnell (1832 – 1909), medium and British photographer expert in spiritual images. His some of the most intense shots ever made on this subject.

Richard Boursnell - Spirit Photographer c.1908

Robert Boursnell, Self-Portrait with Spirits, Silver print cabinet card, March 1902

Robert Boursnell, Self-Portrait with Spirits, Silver print cabinet card

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Frederick A. Hudson (England)
Mr. Raby with the Spirits “Countess,” “James Lombard,” “Tommy,” and the Spirit of Mr. Wootton’s Mother.
circa 1875 – from www.photographymuseum.com

M. Parkes (England), Mrs. Collins & Her Husband's Father, Recognized by Several, Albumen carte de visite, 1875

M. Parkes (England), Mrs. Collins & Her Husband’s Father, Recognized by Several, 1875

Spesso durante le sedute medianiche si materializzava, o si supponeva si materializzasse, una sostanza semi liquida che fuoriusciva dagli orifizi del medium, a cui lo scienziato Charles Richet dette il nome di ectoplasma. Questo poteva assumere svariate forme, riconducibili all’esistenza del trapassato.

Often during the seance sessions, a semi-liquid substance materialized, or was supposed to materialize, it came out of the medium’s orifices, to which the scientist Charles Richet gave the name of ectoplasm. It could take many forms, attributable to the existence of the person who passed away.

According to spiritualists, it was a substance that would be externalized by the bodily orifices of the medium during a séance.

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The ectoplasm comes out as a regurgitation from the mouth of the medium into a trance

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F. C. E. Dimmick (England) blog

C. E. Dimmick (England)
“Mrs. Dorothy Henderson. Head bent forward, hands controlled and Ectoplasm covering her lap.”
October 2, 1928 – www.photographymuseum.com

W. J. Crawford - The psychic structures at the Goligher circle

W. J. Crawford – The psychic structures at the Goligher circle

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Ectoplasm from Kathleen Goligher

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A well-known medium, Mina “Margery” Crandon conducting a séance

The famous medium Mina “Margery” Crandon (1889 – 1941) conducting a séance – late 20s

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dangerous ectoplasm for Mina “Margery” Crandon

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Look down, on the right

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Dr. Mabuse: The Gambler – 1922

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History of Sex Dolls

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Spingersi oltre, ma tornare anche indietro. Rifiutare un approccio comune per dar sfogo a un “Io” diviso tra pulsione feticistica e rifiuto dei rapporti sociali. Tutto questo prende forma, e vita, nella Bambola Sessuale, che ha una storia assai antica. Da disegni e scritti si evince per certo il loro utilizzo sin dal ‘500, rapportabile a una speciale forma di parafilia detta “pigmalionismo”, consistente nel provare piacere durante il compimento di  un atto sessuale con una statua o una rappresentazione plastica del corpo umano.

Il nome che identifica questo tipo di disturbo psicosessuale trae la propria origine dalla figura mitica di Pigmalione. Il re di Cipro infatti si innamorò perdutamente di una statua da lui stesso creata, e ottene da Afrodite che la scultura fosse trasformata in donna vivente che poi sposò.

A differenza di quanto avviene con i più comuni “giocattoli sessuali”, in uso da uomini e donne anche nel Medio Evo, nel pigmalionismo la bambola è un feticcio che si sostituisce interamente all’essere umano, e l’appagamento giunge solo nel caso in cui sussistano determinate condizioni quali appunto l’inumanità, descrivendo quindi un processo psicologico molto più complesso. Scompare l’animus del rapporto e lo scambio da esso derivante, sostituito da un Super-Io che è paradossalmente anche l’esplicita affermazione di un ego svilito e incapace, annoiato, individualista.

Col trascorrere del tempo questi strumenti del piacere furono perfezionati e realizzati in  stoffa imbottita di lana, sovente al capo erano cuciti capelli veri, sul volto dipinti occhi, naso e bocca. Chiamate “dames de voyage” accompagnavano gli uomini che per varie ragioni erano costretti a vivere lontano dal gentil sesso.

Curioso quanto avvenne durante la seconda guerra mondiale, quando i soldati tedeschi avrebbero dovuto avere a propria disposizione bambole gonfiabili da poter riporre comodamente nello zaino dopo l’utilizzo. Il progetto non fu mai realizzato. Si dovrà attendere la seconda metà del ‘900 per assistere a una capillare ed efficace diffusione di bambole gonfiabili realizzate in lattice. Bionde, brune, rosse, oggi il loro aspetto umanoide sfida la perfezione, amate dai collezionisti trovano spazio nei musei, ma il loro posto preferito resta sempre nel segreto di una stanza, per un amore di plastica.

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Go further, but also return back. Reject a common approach to give vent to an “I” dividedbetween fetishistic drive and rejection of social relationships. All this takes shape, and life, in the Sex Doll, which has a very ancient history. From drawings and writings it is clear that they have been used since the 16th century, related to a special form of paraphilia called “pigmalionism”, consisting in feeling pleasure during the fulfillment of a sexual act with a statue or a plastic representation of the human body.

The name that identifies this type of psychosexual disorder derives its origin from the mythical figure of Pygmalion. The king of Cyprus in fact fell madly in love with a statue he had created, and he got from Aphrodite that the sculpture was transformed into a living woman who he later married.

Unlike what happens with the most common “sex toys”, in use by men and women even in the Middle Ages, in the pigmalionism the doll is a fetish that replaces entirely  the human bodies, and the fulfillment comes only in the case in which certain conditions exist such as inhumanity, thus describing a much more complex psychological process. Disappear the animus of the relationship and the exchange deriving from it, replaced by a superego that is also paradoxically the explicit affirmation of a debased and incapable, bored, individualistic ego.

With the passing of time these instruments of pleasure were perfected and made of woolen stuffed fabric, often the head was sewn real hair, on the face painted eyes, nose and mouth. Called “dames de voyage” accompanied the men who for various reasons were forced to live far from the fair sex.

Curious what happened during the Second World War, when German soldiers would have to have at their disposal inflatable dolls to be easily stored in the backpack after use. The project was never realized. We will have to wait for the second half of the 20th century to witness a capillary and effective diffusion of inflatable dolls made in latex. Blondes, brunettes, reds, today their humanoid appearance challenges perfection, loved by collectors find space in museums, but their favorite place always remains in the secret of a room, for a plastic love.

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Sculpted doll. 1505 ca

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Late ‘800s – early ‘900s ca – A gentleman wearing a costume embraces a mannequin

blow up doll advertisement

Inflatable Doll ad from 60s

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Late 60s Inflatable Doll ad

Woody with a blow up doll 1972 ca

Woody Allen. 1972 ca

inflatable doll now

A modern sex doll…it can cost up to £11,700

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Miley Cyrus performing live with a male Sex Doll

installation view of Sex Dolls, 2011, at Serpentine Gallery, London, 2013

Sturtevant. Sex Dolls, 2011; installation view, Sturtevant: Leaps Jumps and Bumps, 2013; Courtesy Serpentine Gallery, London. Photo: Jerry Hardman-Jones

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