As 2018 comes to a close, I can’t help but reflect on this year and its meaning for a place that has become near and dear to my heart (and in-progress dissertation): New Orleans. Founded by the French in 1718, Louisiana’s largest city has been celebrating its tricentennial for months and in a way that only New Orleans can. Ranked number one on the New York Times “52 Places to Go in 2018” list, New Orleans continues to attract first-timers curious to discover “America’s most foreign city.” Repeat visitors, myself included, just can’t get enough, although my trips have taken me beyond Bourbon Street, from the attic of the city’s colonial-era Ursuline convent to the notarial archives of Orleans Parish, hidden within a twenty-story office building a stone’s throw from the Superdome. My own excursions aside, how exactly have we gone about celebrating, remembering, and thinking about the history of early New Orleans in 2018? What does the future hold?
Today’s #ColonialCouture post is by Philippe Halbert. Follow him @plbhalbert.
In 1779, a fashion plate depicting a woman’s garment “in the creole style” was published in Paris. Consisting of a lightweight muslin gown with wrist-length sleeves, the dress was “in the style of a chemise,” the basic female undergarment of the period. Worn over a petticoat, the gown was to be pinned at the bust and loosely closed with a sash or belt. In addition to enumerating its various components, which included a separate caraco jacket, the engraving’s caption remarked that the fantastic ensemble was “of the sort worn by our French Ladies in America.” At the end of the Seven Years’ War in 1763, French colonial possessions in the Americas were largely confined to the Caribbean Basin, a region where interactions between people of indigenous, European, and African descent brought about innovations in everything from architecture to foodways. Although the inhabitants of French-controlled islands like Guadeloupe, Martinique, and Saint-Domingue, or Haiti, were not beyond the reach of Parisian novelty, the heat and humidity necessitated certain sartorial adaptations. Continue reading
Working on material culture, my research has taken me to some interesting, if unexpected places. Last summer, it involved waiting outside Saint John’s Church in Portsmouth, New Hampshire, founded in 1732 as the Anglican Queen’s Chapel. I quickly ran inside to snap some pictures of a baptismal font between back-to-back Sunday services. The Saint John’s font is an impressive fixture, carved from marble in a Continental European baroque style. As a ritual object used in the sacrament of baptism, the font is hardly unusual, but its story is. Continue reading
Today at The Junto, Philippe Halbert interviews Erin M. Greenwald about her exhibition, New Orleans, the Founding Era, on view at The Historic New Orleans Collection through the 27 of May. Edited by Greenwald, the accompanying English-French publication features interdisciplinary essays by eight leading scholars and an illustrated catalogue. Before beginning as Curator of Programs at the New Orleans Museum of Art in 2017, Greenwald was senior curator and historian at The Historic New Orleans Collection, where she curated exhibitions including Purchased Lives: The American Slave Trade from 1808 to 1865, a traveling exhibition funded by the NEH and awarded the AASLH Leadership in History Award of Merit. Her first monograph, Marc-Antoine Caillot and the Company of the Indies in Louisiana: Trade in the French Atlantic World, was published by LSU Press in 2016. Greenwald also chairs the New Orleans Slave Trade Marker and App Project, an initiative of the 2018 Tricentennial Commission, which anticipates placing six interpretive markers designating sites in New Orleans with direct links to the slave trade this summer.
Jessica Blake is a PhD candidate in U.S. History at the University of California-Davis, where she is completing a dissertation entitled, “A Taste for Africa: Imperial Fantasy and Clothes Commerce in Revolutionary-era New Orleans.” She is currently a dissertation fellow at the Winterthur Museum and Archive.
In 1808, the New Orleans trader John Joly placed an advertisement in the Moniteur de la Louisiane for a shipment of large Angola shawls (grands shals d’Angola), a rectangular cloth of African construction meant to drape over the shoulders. Joly marketed the cloth for the general consumer, making no indication that he considered it a product intended solely for use by enslaved or free people of color.
Robert Taber, a postdoctoral associate with the University of Florida Writing Program, wrote his dissertation on the connection between family life and grassroots politics in colonial Saint-Domingue and is the author of Navigating Haiti’s History: Saint-Domingue and the Haitian Revolution.
More than 30 scholars from three continents gathered at the Williamsburg Inn from October 16th through the 18th to present emerging histories of the French Atlantic. Sponsored by the Omohundro Institute, and made possible through considerable labor and financial investment, one hundred scholars were able to enjoy a great conference atmosphere. Three days of panels, workshops, and roundtables pushed for our collective knowledge of the French Atlantic to be wider, deeper, and better integrated, fulfilling a plan first sketched out in the summer of 2010.