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As the leaves turn and nights grow longer, millions will embrace the spirit of Halloween, a holiday that captivates the imagination with its distinctive blend of fear, fantasy and festivity. It offers a unique opportunity to confront fear, explore identity and break social norms.
Here, we will trace Halloween’s transformation into a holiday dedicated to children and its subsequent reinvention as a holiday for young adults and examine the psychological factors—above all, the allure of the macabre, spirits, mortality, the supernatural and identity play—that have assured its lasting appeal.
Arguably, American society’s most popular secular holiday, Halloween is second only to Christmas in its commercial significance, driving billions of dollars in spending on costumes, decorations and candy. For children, it’s an innocent exploration of boundaries, while for young adults, it becomes an opportunity to explore identities and embrace transgression.
Halloween’s Origins
This is one instance in which potted internet histories contain more than a grain of historical truth. Halloween has roots in the ancient Celtic festival of Samhain, a celebration that marked the transition between summer and winter—a time when the boundary between the living and the dead was believed to blur.
During Samhain, nights lengthened, crops withered and the Celts believed that spirits roamed the earth, requiring rituals and offerings to appease these wandering souls. Many of Halloween’s current customs, such as dressing in costumes and trick-or-treating, can be traced back to these ancient rituals of appeasement and protection.
Folklorist Jack Santino has shown that these traditions were captured in Irish sagas written between the ninth and 12th centuries, though by that time they had already been blended with Christian beliefs. This mixing of cultural elements and the church’s adaptation of earlier pagan rituals is evident in the creation of All Hallows’ Eve, the evening preceding All Saints’ Day.
The fusion of Celtic and Christian customs gave rise to new, morally ambiguous figures. For instance, fairies—once viewed as benevolent supernatural beings in Celtic mythology—were reinterpreted as fallen angels in the Christian framework. Likewise, followers of old pagan traditions were branded as witches, casting them as dangerous or demonic.
One of the most enduring symbols of this moral blending is the jack-o’-lantern legend—the story of Jack, a blacksmith who outsmarted the devil but was too sinful for heaven or hell, who is condemned to wander the earth. Jack used a glowing vegetable to light his path, and this became the basis for the carved pumpkins we now associate with Halloween.
When Irish immigrants brought these customs to America in the 19th century, Halloween began to adapt to the American cultural context. Influences from local harvest festivals and the Puritanical fear of witchcraft shaped how the holiday was celebrated.
Beginning in the 1870s, Halloween became less about warding off spirits and more about community-oriented fun and mischief. Activities like pumpkin carving, wearing costumes and trick-or-treating grew widespread as the holiday transitioned into a playful celebration of the macabre and mysterious.
The evolution of Halloween demonstrates how cultural traditions can blend and transform over time, retaining elements of their original significance while adapting to new social and cultural contexts. What began as a solemn Celtic ritual to protect against the supernatural now stands as one of America’s most popular holidays, reflecting both ancient fears and modern playfulness.
Halloween’s Post–World War II Reinvention
Halloween, as we know it today—a commercialized celebration with costumes, candy and decorations—was largely a product of the post–World War II era. As Princeton historian Leigh Eric Schmidt has explained, unlike holidays such as Thanksgiving or Mother’s Day, which developed quickly into national celebrations, Halloween was slow to evolve into a significant holiday. It wasn’t until the mid-20th century that Halloween became a retail juggernaut, a transformation shaped by societal shifts and the rise of consumer culture in postwar America.
Before World War II, Halloween retained elements of mischief, fear and even danger, with pranks sometimes crossing into destructive territory. However, as Gary Cross has shown, the postwar period saw Halloween sanitized and reshaped into a celebration that focused on childhood innocence. The more threatening aspects of the holiday were downplayed and Halloween was reimagined as a fun, family-friendly event. Children donned playful costumes and engaged in the newly popular practice of trick-or-treating, where harmless pranks were exchanged for candy.
This shift reflects broader cultural trends in postwar America, where there was a desire to create a sense of security and normalcy following the war years. Halloween became an outlet for playful imagination, nostalgia and a controlled exploration of fear. Children could dress up as spooky characters—witches, ghosts, vampires—without any real danger, turning what was once a night of eerie uncertainty into a safe and whimsical tradition.
The rise of Halloween as a major commercial celebration was also driven by the booming consumer economy. Retailers quickly capitalized on the holiday’s growing popularity, offering an array of costumes, candy, decorations and party supplies. By the 1950s, Halloween had solidified its place as a key event on the American calendar, with its emphasis on fun, imagination and community engagement, while maintaining a playful connection to its spooky roots.
What had once been a shadowy and mischievous holiday transformed into a commercialized, family-friendly and profitable tradition.
Postwar Halloween’s Psychological and Symbolic Meaning
Anthropologist Cindy Dell Clark has shown how Halloween provides children with an opportunity to confront darker, often taboo subjects like mortality and mischief in a way that feels playful rather than threatening. Halloween night offered a controlled space where children are encouraged to break social norms—talking to strangers, demanding candy, dressing as monsters—while knowing that it is all part of a widely accepted, temporary inversion of everyday rules.
This role reversal, in which children act out behaviors typically forbidden, allowed children to step out of their usual roles, navigating a world where fear and danger are simulated, not real. Adults, in turn, become willing participants in this inversion of social norms, creating a night where the usual power dynamics are suspended and fun replaces fear. For a brief period, trick-or-treaters can confront their fears—whether they be ghosts, ghouls or strangers—in a way that feels empowering rather than overwhelming.
Halloween became not only a night of fun and games but a cultural mechanism for managing our deepest anxieties about death, the unknown and social boundaries. As society evolves, Halloween adapts, but this psychological balancing act between fear and enjoyment continues to lie at its core.
The Moral Panic Over Halloween in the 1970s
In the 1970s, Halloween became the focus of a moral panic fueled by widespread urban legends about tainted candy and hidden razor blades, reflecting broader societal anxieties about crime and child safety. During this time, reports emerged claiming that malicious individuals were adulterating Halloween treats, leading parents to fear for their children’s safety during what had traditionally been a night of carefree fun and mischief. Stories of poisoned candy or booby-trapped sweets became prevalent, and many parents began closely monitoring their children’s trick-or-treating activities or even forbidding them from participating altogether.
Sociologists Joel Best and Gerald T. Horiuchi investigated these claims in the 1980s, thoroughly analyzing media reports and police records dating from 1958 to 1984. Their research debunked many of the myths surrounding Halloween dangers, revealing that reports of children being harmed by tainted candy were almost entirely unfounded. In reality, only two cases of child fatalities during Halloween had occurred in this period, both of which involved family members rather than anonymous sadists targeting trick-or-treaters.
Best and Horiuchi’s work demonstrated that the moral panic over Halloween was largely the result of sensationalized media coverage and widespread social fears, rather than any actual increase in danger.
Despite the lack of evidence, these urban legends persist. Every year, new warnings surface about the potential for tampered candy, reflecting a lingering sense of distrust and anxiety within society. The persistence of these fears reveals the symbolic nature of Halloween as a mirror for societal concerns. In the 1970s, heightened awareness of child abuse, rising crime rates and a broader cultural unease surrounding shifting social norms contributed to the sense that children were increasingly vulnerable in a dangerous world. Halloween, as a holiday where children engage with strangers and venture into public spaces, became a focal point for these anxieties.
In the 1970s, anxieties about urbanization, crime and the erosion of traditional family structures were projected onto the rituals of Halloween. The fear of anonymous strangers harming innocent children symbolized the growing sense of mistrust in the world, even though, as Best and Horiuchi showed, the actual threat was minimal. This phenomenon illustrates how cultural anxieties can take shape in urban myths and folklore, with Halloween acting as a stage for these fears to play out. Halloween continues to act as a cultural barometer, reflecting deeper concerns about the safety of children, the role of community trust and the dangers of modern society.
Devil’s Night
In the latter part of the 20th century, Halloween’s transgressive aspects re-emerged with the rise of Devil’s Night in Detroit. Held on the night before Halloween, Devil’s Night became notorious for arson, vandalism and property destruction.
What began as mischievous pranks soon escalated into widespread acts of urban unrest, with hundreds of fires set during Devil’s Night in the 1980s and early 1990s. The destructive nature of this phenomenon reflected the decline of Midwest’s industrial economy and worsening racial tensions, which turned Halloween into a night of fear in parts of the Rust Belt.
Fundamentalist Objections to Halloween
Also in the 1970s, there was also a rise in objections to Halloween from fundamentalist Christian groups, who saw the holiday as promoting themes and practices that conflict with their religious beliefs. Central to these objections is Halloween’s perceived pagan origins, particularly its association with the ancient Celtic festival of Samhain.
For many fundamentalists, Halloween’s rituals surrounding death and the supernatural were seen as promoting occult or even satanic elements. The holiday’s focus on ghosts, witches and other symbols of death and darkness was interpreted as a celebration of forces that are considered evil or demonic in Christian theology.
The practice of dressing up in costumes, particularly as witches, monsters or other supernatural beings, was also problematic for many fundamentalist Christians. To them, such activities trivialize or even glorify evil and darkness, fostering a worldview that is inconsistent with Christian teachings about good and evil. Costumes depicting supernatural entities may seem to encourage children to engage with themes of magic, witchcraft or the demonic, which they see as spiritually dangerous or morally wrong.
The tradition of trick-or-treating, which has roots in older pagan rituals, was also a concern for some fundamentalists, who viewed this as promoting greed or disrespect for authority. The act of demanding candy from strangers or engaging in mischievous behavior were regarded as contrary to the values of obedience and self-discipline that many fundamentalist families prioritized in raising their children.
Halloween’s Reinvention as a Young Adult Holiday
In recent decades, Halloween has undergone a significant transformation, shifting from a holiday primarily focused on children and trick-or-treating to one where young adults are the central participants. This reinvention has made Halloween one of the most popular secular holidays for young adults, particularly through costume parties, identity play and engaging with themes that explore the darker sides of human nature.
Anthropologist Jack Kugelmass has pointed out that Halloween’s emphasis on dressing up and experimenting with different identities resonates strongly with contemporary culture, especially within the LGBTQ+ community. For many, Halloween provides a rare opportunity to transgress everyday social norms, embracing the freedom to explore different facets of their personalities without the constraints of societal expectations. The holiday serves as a platform where individuals can playfully assume different roles, often exploring elements of fantasy, horror and gender and identity fluidity. This embrace of costume and identity play reflects a broader cultural shift toward self-expression and personal transformation.
Halloween, in its modern form, provides a unique opportunity to push the boundaries of what is socially acceptable, allowing participants to engage with macabre or taboo aspects of their personalities in a festive, nonjudgmental setting. Costumes that involve witches, vampires, skeletons and other figures traditionally associated with fear, death and darkness become tools for confronting—or even celebrating—these elements in a controlled, playful way.
This evolution of Halloween as a young adult holiday also reflects broader cultural trends, particularly the rise of youth-centric entertainment and the desire to escape from the constraints of everyday life. For young adults, Halloween parties, parades and public celebrations allow for the kind of social interaction and self-exploration that increasingly defines modern life. These gatherings encourage participants to engage in role-playing and identity experimentation, where they can embody fantastical, humorous or terrifying personae that would be considered inappropriate in other contexts.
For the LGBTQ+ community in particular, Halloween holds special significance. The freedom to experiment with identity through costume speaks directly to the fluidity and transformation that often characterize the LGBTQ+ experience. Kugelmass shows how Halloween has become a key cultural moment for many LGBTQ+ individuals, a time when gender roles and societal expectations can be subverted, questioned and reimagined. The holiday’s celebration of transgression and identity fluidity resonates deeply with a community that has long challenged traditional norms surrounding gender, sexuality and self-expression.
Halloween’s transformation into a holiday for young adults also underscores the increasing commodification and commercialization of identity play. Costume sales, party supplies and themed events have become major drivers of the Halloween economy, with young adults eager to purchase elaborate outfits or participate in immersive experiences. In this sense, the holiday has also become a significant cultural and economic force, where identity, consumerism and entertainment intersect.
Halloween and the Allure of the Supernatural
The appeal of Halloween is deeply rooted in the human fascination with fear and the supernatural, particularly in a modern world often seen as disenchanted and overly rational.
Halloween taps into the same psychological dynamics that make horror movies so enticing. The thrill of fear, as seen in the widespread popularity of the horror genre, comes from a controlled environment where people can confront their anxieties safely. Halloween allows participants to explore the unknown, the macabre and the underside of life while enjoying the adrenaline rush of fear. This controlled confrontation with fear creates excitement, offering a break from mundane reality and allowing people to connect with primal emotions in a playful and socially acceptable way.
Moreover, Halloween’s emphasis on the supernatural provides an escape from the overly rationalized view of the universe, reintroducing a sense of mystery and enchantment. In this way, Halloween not only satisfies the human craving for fear but also offers a cultural space where the supernatural and the fantastic can be celebrated, making it a psychologically compelling event.
According to philosopher Katerina Bantinaki, the pleasure we derive from horror is rooted in the balance between hedonism and control. Fear and disgust, while generally unpleasant in real life, can be exciting when experienced in a controlled environment, such as through horror fiction or Halloween festivities. This control—knowing that we can leave the theater or step out of a haunted house at any time—transforms fear into something enjoyable. In this sense, fear is no longer a threat but a thrilling emotion we can safely explore.
Bantinaki also explores the concept of emotional valence, which refers to the inherent attraction or aversion we feel toward certain emotions. Horror, with its controlled sense of terror, has a positive valence for many people. It allows us to engage with intense emotions like fear, disgust and suspense in a way that excites rather than distresses us. Much like how musicals once provided audiences with emotional highs through joyful, exuberant performances, horror delivers its own brand of emotional intensity. This combination of safety and thrill makes horror an enduring genre and explains why the spooky elements of Halloween hold such lasting appeal.
The philosopher Cynthia Freeland suggests that the appeal of horror films lies in their ability to explore profound philosophical and ethical questions, such as the nature of good and evil, societal anxieties and the breakdown of the moral and social order. She also emphasizes the genre’s capacity to challenge conventional gender roles, especially through strong female characters who often subvert traditional victim tropes. By combining fear with reflective engagement, horror movies, like Halloween itself, offer a cathartic experience where audiences can confront deep-seated fears in a controlled, symbolic environment.
Halloween’s appeal is easily explained. As a secular holiday, it is widely inclusive and is largely—though not entirely—free from racist, sexist, xenophobic and homophobic connotations. Its themes of death and the supernatural captivate our fascination with the mysterious, the unknown, the grotesque, the ghastly and the macabre, while also offering a safe space to confront fears and break from social norms. In addition, Halloween’s encouragement of costume play allows individuals to explore alternate identities, all supported by powerful commercial interests, making it one of the most celebrated and psychologically significant holidays in modern culture.
So, step into the shadows, face your fears, break the rules and dare to explore the supernatural. It’s Halloween.
